The Dragon Revelation 12

The Dragon

### The Metaphysical Interpretation of the Dragon in Revelation 12


In Revelation 12, the image of the dragon is rich with symbolic meaning, traditionally interpreted as Satan, the embodiment of evil and the adversary of divine order. From a metaphysical perspective, particularly one that views Satan as a personification of sin, this image becomes a profound reflection on the nature of sin as it affects human existence at the most fundamental level.


Sin, in this context, is not merely a moral or spiritual failing; it is an intrinsic, physical element of human nature. This view understands sin as something that permeates and corrupts the human condition, manifesting itself in the physical processes that lead to decay, illness, and ultimately death. The dragon in Revelation 12, therefore, can be seen as a symbol of this pervasive and degenerative element within human beings—a manifestation of sin that acts upon the body and mind, leading to a state of inevitable physical decline.


#### The Seven-Headed Dragon: A Symbol of Complete Corruption


The dragon is described as having seven heads, ten horns, and seven crowns upon its heads. In metaphysical terms, the number seven often represents completeness or totality. The seven-headed dragon can thus be interpreted as a representation of sin in its complete form, infiltrating every aspect of human nature. This sin is not just a singular fault but a multifaceted condition that affects the entirety of human existence. Each head may symbolize different manifestations of sin within the physical body—various ways in which sin leads to decay and death, whether through disease, aging, or other forms of physical deterioration.


The ten horns further emphasize the power and reach of this sin. In biblical symbolism, horns often represent power or authority. The dragon's ten horns suggest that sin has significant influence over the human condition, exerting its presence across the various facets of life and body. The crowns upon the dragon's heads could be seen as a symbol of how sin has established itself as a reigning principle within the human experience, dominating the physical realm and leading to the inevitable consequence of death.


#### The Tail Sweeping a Third of the Stars: Sin's Cosmic Impact

### The Tail Sweeping a Third of the Stars: A Metaphysical Interpretation

In Revelation 12, the dragon's tail sweeping a third of the stars from the sky can be interpreted as a metaphor for the profound impact of sin on spiritual and divine principles. Stars often symbolize elevated spiritual insights or divine truths within the context of Christ consciousness. Their presence in the heavens represents the purity and clarity of divine knowledge, guiding and illuminating the path to higher spiritual understanding.

When the dragon sweeps these stars from the sky and casts them to the earth, it symbolizes the way in which cardinal desires and outward senses overshadow and distort spiritual truths. This act represents how sin, embodied by the dragon, disrupts the clarity of spiritual insight and divine guidance. By casting these stars down, sin diminishes the ability of individuals to perceive and align with the higher principles of Christ consciousness, leading them to be more absorbed by material and sensory experiences.

The dragon's action signifies a cosmic disturbance, where the divine order and spiritual equilibrium are disrupted by the dominance of physical desires. Just as the material world experiences entropy and decay, so too does the human experience become clouded and redirected by sin. This sweeping away of spiritual insights reflects how sin can obscure the light of higher understanding, causing individuals to lose sight of their spiritual path and become entangled in the distractions of worldly existence.

#### The Dragon Standing Before the Woman: The Threat of Sin at Birth

### The Dragon's Position Before the Woman: A Metaphysical Interpretation

In Revelation 12, the dragon’s position before the woman about to give birth is a potent symbol in understanding the metaphysical nature of sin in relation to spiritual rebirth. Here, the woman represents the Church or the embodiment of spiritual truth and divine wisdom, while the child symbolizes the birth of spiritual enlightenment or the manifestation of Christ consciousness within humanity.

Metaphysically, the dragon’s presence before the woman signifies the constant and immediate threat that sin poses to the emergence of spiritual understanding and divine realization. The dragon’s intent to devour the child as soon as it is born highlights the challenge that sin presents to spiritual growth and enlightenment. This imagery suggests that from the moment spiritual awakening or divine consciousness begins to emerge in an individual, it is met with the potential for disruption and distortion by the lower aspects of human nature, represented by the dragon.

This position underscores the idea that sin is an ever-present physical element within the natural world, seeking to undermine and obscure the attainment of spiritual truths. The dragon’s threat reflects how material desires, ego, and sensory distractions continuously challenge and attempt to subvert the process of spiritual evolution. Thus, the struggle depicted here reveals that the journey towards spiritual enlightenment and the realization of Christ consciousness is fraught with the inherent challenge of overcoming the influence of sin, which is deeply embedded in the human condition and physical existence..


#### The Dragon Cast Down: The Potential for Overcoming Sin


Finally, the image of the dragon being cast down to the earth, along with his angels, symbolizes the eventual defeat of sin. While sin has a powerful hold on the physical realm, this imagery suggests that there is a greater power that can overcome it. The casting down of the dragon represents the potential for liberation from the cycle of decay and death that sin perpetuates.


In this context, the dragon’s fall signifies that although sin is a pervasive element within the physical world, it is not the ultimate reality. There exists the possibility of transcending the physical limitations imposed by sin, suggesting a hope for a state of being that is free from the corruption and mortality that the dragon represents.


### Conclusion


The dragon in Revelation 12, when interpreted metaphysically as a personification of sin, symbolizes the pervasive and corrupting influence of sin as a physical element within human nature. This sin manifests as cellular decay, leading to physical illness, deterioration, and death. The dragon’s presence in the narrative underscores the inevitability of these processes, but its eventual defeat hints at the possibility of overcoming this intrinsic corruption, pointing to a hope that transcends the limitations of the physical world.

### Metaphysical Interpretation of the Dragon in Revelation 12

In Revelation 12, the image of the dragon emerges as one of the most powerful and evocative symbols in biblical literature. The passage vividly describes a "great red dragon" with seven heads, ten horns, and seven crowns, whose tail sweeps a third of the stars from the sky. Traditionally, this dragon is identified with Satan, the embodiment of evil, who is ultimately cast down to earth. However, if we interpret this dragon through the lens of metaphysical symbolism, particularly understanding Satan as a personification of sin, a deeper layer of meaning unfolds.


#### Sin as a Physical Element of Human Nature


In this metaphysical framework, sin is not merely an abstract concept of moral wrongdoing. Instead, it is understood as a tangible, physical element inherent in human nature—an element that leads to transgression, physical illness, and ultimately death. This interpretation aligns with the idea that sin, in its most fundamental form, represents cellular decay, the physical breakdown of the body, and the deterioration of life.


From this perspective, the dragon in Revelation 12 can be seen as a representation of the pervasive influence of sin within the human experience. The dragon's depiction as an enormous, terrifying creature illustrates the all-encompassing and destructive nature of sin. Just as the dragon is portrayed as having immense power and presence, sin too is an inescapable reality that affects every aspect of human life. It is not just a force of moral decay but a physical reality that deteriorates the human body and mind, manifesting as disease, aging, and death.


#### The Dragon as a Symbol of Carnal Mind and Physical Sensation


Further expanding on this metaphysical interpretation, the dragon can also be understood as representing the carnal mind, which is deeply tied to the thinking of the flesh. This type of thinking is intrinsically linked to the physical body, as it arises from the brain and is driven by sensory perceptions, desires, and sensations. The carnal mind, in this context, is the seat of sin, where physical desires and sensory experiences can lead to actions that harm the body and soul.


The carnal mind, symbolized by the dragon, is not merely the source of sinful thoughts but is itself a physical process—a manifestation of the brain's activity. This aligns with the idea that sin is not only a moral failing but also a physical condition that arises from the natural, yet flawed, processes of the human body. The dragon's seven heads and ten horns can be interpreted as representing the various manifestations of this carnal mind, each head symbolizing different aspects of human desires and senses that lead to sin and its physical consequences.


#### The Dragon's Role in Human Experience


The dragon's presence in front of the woman who is about to give birth can be seen as a metaphor for how sin is ever-present in human life, threatening to consume and destroy from the very beginning. Just as the dragon seeks to devour the newborn child, sin seeks to corrupt human nature from birth, leading to a life marked by physical decay and spiritual struggle.


In this interpretation, the dragon's act of sweeping a third of the stars from the sky and flinging them to earth represents the widespread and inevitable impact of sin on the world. The stars, often seen as symbols of divine order and spiritual enlightenment, are cast down to earth, symbolizing how sin brings corruption and physical decay to the human experience, pulling humanity away from its divine potential.


Finally, the dragon's ultimate defeat and expulsion from heaven represent the possibility of overcoming sin and its physical effects. While sin, as a physical element, is an inherent part of human nature, the narrative suggests that it can be confronted and ultimately defeated. This defeat is not merely a spiritual victory but also a physical one, implying the possibility of transcending the limitations of the carnal mind and the decay that it brings.


#### Conclusion


In this metaphysical interpretation, the dragon of Revelation 12 is more than just a symbol of evil or a representation of a specific historical entity like the Roman Empire. It is a profound metaphor for the physical element of sin within human nature—a force that leads to cellular decay, illness, and death. By understanding the dragon as a personification of the carnal mind and the physical processes that give rise to sin, we gain a deeper insight into the human condition and the spiritual journey depicted in the Book of Revelation. This interpretation invites us to reflect on the pervasive influence of sin in our lives and the hope of overcoming its physical and spiritual consequences.

### Metaphysical Understanding of the Seven Heads and Ten Horns in Revelation 12


In Revelation 12, the dragon's seven heads and ten horns are potent symbols with deep metaphysical significance, particularly when considered in relation to the nature of sin and its influence over human existence. To gain a fuller understanding, let’s explore these elements through a biblical and metaphysical lens.


#### The Seven Heads: A Symbol of Complete Corruption


The dragon’s seven heads can be seen as a representation of the totality and variety of sin’s manifestations. This imagery aligns with biblical symbolism where the number seven often denotes completeness or totality. For instance, Proverbs 6:16-19 enumerates seven things that are detestable to God: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies, and a person who stirs up conflict in the community. These seven vices can be viewed as various aspects of sin that corrupt human nature in a comprehensive manner.


In a metaphysical context, the seven heads of the dragon symbolize the complete and pervasive nature of sin. They represent different facets of moral and physical corruption that affect human existence. Each head could embody a specific form of sin or a particular way in which sin affects the human condition, such as:


1. **Pride**: The root of many sins, leading to various forms of spiritual and moral corruption.
2. **Envy**: Resulting in relational discord and personal discontent.
3. **Wrath**: Manifesting in physical aggression and psychological turmoil.
4. **Sloth**: Leading to physical deterioration and neglect of spiritual well-being.
5. **Greed**: Contributing to materialism and the degradation of spiritual values.
6. **Lust**: Affecting physical health and emotional stability.
7. **Gluttony**: Causing physical imbalance and excessive indulgence.


These heads collectively represent the comprehensive reach of sin into every aspect of life and being, emphasizing that sin is not limited to one area but infiltrates various dimensions of human existence.


#### The Ten Horns: Symbolizing Power and Influence


The dragon’s ten horns can be understood as symbols of power and authority, particularly in the context of sin’s dominion over human life. In biblical literature, horns often signify strength, power, and rulership. The ten horns thus represent the broad and potent influence of sin in multiple aspects of human experience.


1. **Sin as a Ruler**: The first horn represents Sin itself, which has held dominion over humanity, leading to death. Sin’s reign is marked by its ability to bring about physical and spiritual death, making it a formidable ruler in the realm of human existence.


2. **Spiritual Death**: The second horn signifies the concept of spiritual death, which reigned from Adam to Moses, as described in Romans 5:14. This period was characterized by a lack of direct revelation and understanding of divine righteousness, contributing to spiritual blindness and moral decay.


3. **Desires of the Flesh**: The third horn represents the carnal desires that lead individuals away from spiritual fulfillment, manifesting as various forms of physical and moral indulgence.


4. **Desires of the Eyes**: The fourth horn symbolizes the allure of visual temptations that can lead to covetousness and moral failure.


5. **Pride of Life**: The fifth horn reflects the pride and self-sufficiency that can lead to spiritual arrogance and a disconnection from divine grace.


6. **Corruption of Authority**: The sixth horn can be seen as representing the corrupting influence of power and authority when misused, whether in political, social, or religious contexts.


7. **Illness and Physical Decay**: The seventh horn embodies the physical manifestations of sin, including diseases and bodily deterioration.


8. **Addiction and Excess**: The eighth horn symbolizes the destructive effects of addiction and excess, both physically and psychologically.


9. **Despair and Hopelessness**: The ninth horn reflects the emotional and psychological effects of sin, such as despair and a sense of hopelessness.


10. **Ultimate Death**: The tenth horn represents the finality of death, the ultimate consequence of sin’s rule over human life.


Each horn thus represents a different dimension of sin’s power and influence, illustrating how sin affects human life in various forms—spiritually, physically, and emotionally.


### Conclusion


In Revelation 12, the seven heads of the dragon represent the complete and multifaceted nature of sin, reflecting its total corruption of human nature. The ten horns symbolize the extensive and potent influence of sin over human existence, each horn representing a different aspect of sin's impact, from moral corruption to physical decay. This interpretation highlights the pervasive and destructive nature of sin, illustrating its far-reaching effects on every aspect of life and its ultimate power over human existence.








The dragon represents the ego.




The dragon is referred to in the odes of solomon and this text is quoted in the pistis sophia

He that overthrew by my hands the dragon of seven heads" will seem probably to allude to Ezek. 29:3 "I am against thee, O Pharaoh,... the great dragon that lieth in the midst of his rivers"




16 There are six things that Jehovah does hate;+ yes, seven are things detestable to his soul:+ 17 lofty eyes,+ a false tongue,+ and hands that are shedding innocent blood,+ 18 a heart fabricating hurtful schemes,+ feet that are in a hurry to run to badness,+ 19 a false witness that launches forth lies,+ and anyone sending forth contentions among brothers.+












Amos 1:3,6,9,11

Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron

sir isaac newton and the "serpent" in the garden of eden

Title: Symbolism of the Serpent in Isaac Newton's Interpretation of Biblical Texts

Introduction:

Sir Isaac Newton, renowned for his contributions to physics and mathematics, also delved into biblical interpretations. One intriguing aspect of his theological reflections is his scrutiny of the symbolic meaning behind the term "serpent" in the biblical narrative, particularly in the Garden of Eden. This analysis will explore Newton's insights, emphasizing his view that the serpent is not to be understood literally but rather as a symbol representing the spirit of delusion.

Newton's Perception of the Serpent:

Newton's examination of the biblical narrative led him to a profound understanding of the serpent's symbolism. He connected the serpent with the devil, suggesting that the reference to the serpent in the Book of Revelation, where the devil is cast into the bottomless pit, signifies the spirit of delusion reigning in the hearts of humanity. By identifying this deceptive spirit with the old serpent that deceived Eve, Newton established a continuity in biblical themes.

Continuity in Biblical Themes:

Newton, in his exploration of Genesis 3:15, drew a connection between the serpent's deception of Eve and the promise of the seed of the woman bruising the serpent's head. He saw this as a continuous theme throughout the Bible, emphasizing that the old serpent would persist until Christ's triumph over it. This interpretation aligns with the proto-evangelium, or the first mention of the Gospel, in Genesis.

Symbolism and Allegory:

In asserting the symbolic nature of the serpent, Newton drew parallels with other biblical symbols. He argued that just as the Dragon in the Apocalypse is not a literal dragon and the Beasts in the books of John and Daniel are not actual beasts, the serpent should be viewed as a symbol. According to Newton, the serpent symbolizes the spirit of delusion rather than being a physical entity.

Serpent as Symbol of Adam's Sinful Nature:

Newton's interpretation extended beyond the immediate context of the Garden of Eden. He proposed that the serpent is symbolic of Adam's sinful nature. This perspective aligns with the broader theological concept that the serpent represents the fall of humanity into sin and disobedience. Understanding the serpent as a symbol allows for a more nuanced interpretation of the consequences of Adam and Eve's actions.

Conclusion:

Sir Isaac Newton's exploration of the symbolism of the serpent in the biblical narrative provides a unique perspective on the nature of evil and deception. By interpreting the serpent as a symbol rather than a literal creature, Newton establishes a continuity in biblical themes and highlights the overarching narrative of redemption through Christ. His insights contribute to a deeper understanding of the allegorical elements present in biblical texts and invite readers to consider the layers of meaning embedded in religious stories.

STOP TEACHING A LITERAL SERPENT!

sir isaac newton could see the truth behind the use of the word "serpent" in the garden.

The devils being cast into the bottomless pit & shut up that he should deceive the nations no more for a thousand years you may know that he is the spirit of delusion reigning in the hearts of men & by his being there called the old Serpent you may know that he is that same Serpent which deceived Eve.

And then, alluding to the proto- (Good News) Evangelium of Genesis 3:15 and thus emphasizing the continuity of this theme in the Bible, he writes: “For that old serpent was to continue till the seed of the woman should bruise his head, that is till Christ should vanquish & slay him”. 

A few lines later he confidently concludes that: the old Serpent was no more a real serpent then the Dragon in the Apocalyps is a real Dragon or then the Beasts in John & Daniel are real Beasts. It's only a
symbol of the spirit of delusion & therefore must be the sentence of this serpent for deceiving Eve must be interpreted accordingly.

Adam the First Devil or Serpent John 8:44

Adam the First Devil

According to the Bible: All evil proceeds from the heart of MAN: the devil,
the liar, etc. Here is the ROOT of sin for which Christ died, a first principle, a FUNDAMENTAL.

Moses wrote the Book of Genesis. Now, “Yahweh made known his ways unto Moses” (Psalm 103:7). And, “Yahweh spoke mouth to mouth with Moses, his servant and not by vision nor dream” (Numbers 12:6-8). Surely Moses, with a full knowledge of God’s way, understood that a serpent symbolized MAN.

Therefore, Moses used a cunning (crafty) serpent to symbolize the first Adam, who brought DEATH to the world. And when Moses placed a brazen (refined by fire) serpent on a pole, he was AGAIN using a serpent to signify a man (John 3:14-15) but this time to indicate the last Adam (1 Corinthians 15:45,47) who brought LIFE to the world by overcoming the work of the first Adam.

THE TEMPTER: “Every man is tempted when he is drawn away of HIS OWN lust and enticed. Then when lust hath conceived, it brings forth sin, and sin when it is finished, brings forth death” (James 1:14-15). James’ “Every Man” had to include the man Adam, so, was it not Adam’s OWN lust which tempted him?

THE FIRST DEVIL: “... the devil sinneth FROM THE BEGINNING” (1 John 3:8). “By one MAN sin entered the world and death by sin” (Romans 5:12).
Again:
“By one MAN’s offense death reigned by one” (Romans 5:17-19). However, “Sin is not imputed where there is no law” (Romans 5:13). “For where no law is, there is no transgression” (Romans 4:15). So it is written: “Sin is the transgression of law” (1 John 3:4). The devil must have had a law to transgress in order to sin.

The ONLY creature in the beginning, to whom a law was given, was Adam, the one MAN who brought sin and death into the world. Could a literal serpent, having no law, transgress? Therefore, was not Adam that FIRST devil?

THE FIRST LIAR: Jesus said that the devil was the original liar (John 8:44).
Since Adam, as shown above, was that devil, then was not Adam the FIRST liar? Jesus also said that those things which proceed out of the mouth come forth out of the heart (Matthew 15:18). “For out of the heart proceeds evil thoughts” (Matthew 15:19). When such thoughts are spoken, they are signified by the spirit as the poison of a serpent (Psalm 140:1-3; Romans 3:12-13). “The tongue can no man tame, it is an unruly evil, full of deadly poison” (James 3:8).

Thus a MAN, who is a devil, satan, liar, is called a serpent. Both Jesus and John the Baptist used this designation - “O generation of VIPERS!” and applied it to the unbelieving Jews (Matthew 3:7, 12:34, 23:33; Luke 3:7 and John 8:44) whom Jesus said were ‘the children’ of the original devil. Was not Adam the forefather of these Jews? Since Adam was that devil, and that liar who deceived Eve - Eve was deceived, Adam was Not (1 Timothy 2:14) - with words that proved to be as fatal as the venom of a serpent, was it not appropriate for Moses to call Adam a serpent? The angel in revealing things to John on Patmos, identified the serpent as the devil and satan (Revelation 12:9, 20:2) and since Adam was the original devil, satan, liar, was he not the original serpent?

GOD’S WAY: “God will do nothing but he revealeth his secret unto his servants the prophets” (Amos 3:7). Nowhere do we find where God had revealed to Moses, or to any of his prophets, that he created a literal serpent for lying to Eve. Also, when God uses an agent to accomplish something, invariably he names the agent and states the agent’s purpose. Here again, God says nothing about appointing a literal serpent to tempt Eve through deception - God tempts no man (James 1:13) - neither would he create a creature for the sole purpose of tempting. Could any brother believe otherwise?

God did provide a tree, of which he prohibited Adam to eat, under penalty of death. He then turned the garden over to Adam and Eve and left them alone to prove (test) them, that they might demonstrate what was in their hearts, whether they would keep his commandments or no. In the same manner he proved Israel (Deuteronomy 3:2). God also provided a tree of life, thus indicating that life and death depended upon Adam’s response.

Adam in the role of Serpent 1 John 3:8

Adam in the Role of Serpent

[The one] created was [noble, and you would] expect his children to be [61] noble. If he had not been created but rather had been conceived, you would expect his offspring to be noble. But in fact he was created, and then he produced offspring.
And what nobility this is! First came adultery, then murder. One was born of adultery, for he was the son of the serpent. He became a murderer, like his father, and he killed his brother. Every act of sexual intercourse between those unlike each other is adultery. The Gospel of Philip
the serpent was a MAN and that THAT MAN was Adam. the one MAN responsible for sin and death (Romans 5:12).

The serpent being symbolic cannot make the man and woman symbolic because Adam and Eve were real creatures as reported in the family line of Jesus, where it is shown that: “ADAM WAS THE SON OF GOD” (Luke 3:38).

A further examination of the record reports the following:

Jesus speaking to the Jews: “Why do ye not understand my speech? even because ye cannot hear my word ... YOUR FATHER THE DEVIL ... he was a MURDERER from the BEGINNING and does not stand IN THE TRUTH, because there is no truth in him ... he is a LIAR and the FATHER of it. And because I tell you the truth, ye believe me not” (John 8:43, 44, 45).

Now, Adam was the only creature to whom a command was given that required obedience (Genesis 2:16-17). Adam openly disregard the command of Yahweh through disbelief and disobedience, thereby becoming THE DEVIL (adversary of God) in the beginning. “As by one MAN sin entered the world and DEATH by sin” (Romans 5:12). So Adam became a MURDERER FROM THE BEGINNING. “For in Adam ALL DIE” (1 Corinthians 15:22).

Adam lived in the environment of the tree of life (Genesis 2:9, 15) but he was not allowed to remain therein (Genesis 3:22-23) because “ he does not stand in the truth.” Since the truth was not presented to any other living creature, Christ’s testimony can only apply to Adam.

John tells us that: “He that committeth sin is of the devil; for THE DEVIL sinneth FROM THE BEGINNING” (1 John 3:8) and, “Cain was of THAT WICKED ONE” (1 John 3:12). The WICKED ONE, the devil that sinned and was a MURDERER FROM THE BEGINNING, can apply only to Adam, because he was the only one prior to Cain. Cain was the exact image of his father Adam: a murderer and a liar.

Jesus testifies that THE FATHER of these Jews was THE FATHER OF THE LIE. The Genesis record shows that the serpent was the FIRST LIAR. This indicates that THE FATHER OF THE LIE and THE SERPENT are one and the same. And since the SEED to whom Jesus was talking were MEN, then THEIR FATHER THE DEVIL was a MAN. This man was Adam who enacted the part of a serpent. Adam is the only creature in the beginning to whom the accusations made by Jesus (John 8:44) can fully apply.

The key to God’s use of a SERPENT to SYMBOLIZE ADAM’S DECEIT is disclosed in the following:

“The Lord sent fiery serpents among the people and they BIT the people; and much people of Israel died” (Numbers 21:6). Here God discloses that DEATH is in the MOUTH of the Serpent.“Deliver me, O Lord, from the evil MAN ... which imagine mischief in their hearts. They have sharpened their TONGUES like a SERPENT: ADDERS poison is under their LIPS” (Psalm 140:1, 3).

“They are all gone out of the way ... with their TONGUES they have used DECEIT: the poison of ASPS [serpents] is under their LIPS” (Romans 3:12-13).

“The TONGUE can no man time, it is an unruly evil, FULL OF DEADLY POISON” (James 3:8).

“Ye offspring of VIPERS [serpents] how can ye, being evil, speak good things? for out of the abundance of the heart the MOUTH speaketh” (Matthew 12:34).

Here God defines evil speaking proceeding out of the MOUTH of MAN, emanating from his imagination, as the deadly poison of a SERPENT. The perverse conversation (as recorded in Genesis 3:1, 5) belongs to the category of the above statements, and Adam was the only creature (MAN), IN THE BEGINNING - The father of “Cain who was OF that WICKED ONE” - to whom these statements could apply.

TWO SEEDS

The record of Genesis reports that TWO seeds (lineages) originated in the garden of Eden: the seed of the serpent (the natural seed) and the seed of the woman (the spiritual seed).

No mention of the seed of the MAN. Why? Because the seed of the serpent is Adam’s seed.

A careful examination of the record shows that Adam and Eve were given a hearing and allowed to testify in their own behalf.

The serpent was NOT granted this privilege but was condemned without a hearing. Why? Because Adam was the serpent of this narrative and had already had his hearing and given his testimony.

The Serpent is not the devil but Adam

The Serpent is not the devil but Adam

The Serpent, through his lie, deceived the woman causing her to die. This is that devil who was a murder and a liar from the beginning, and Jesus says he was the father of those Jews who were making of none effect His Father’s words by their “traditions of men”, thereby deceiving the people. Here the “seed of the Serpent” is defined by Jesus as men who are deceived by the evil imaginations of their hearts.

If the seed of the serpent are men, then the forefather must have been “man”; and the temptation of the woman in the Garden of Eden was “the drawing away of her own desire and seduced”; however, it pleases God to designate this as a Serpent. Now the serpent was more crafty than any of the wild animals. Jesus said to his followers “be ye WISE AS SERPENTS but harmless as doves” (Matthew 10:16).

It is well known that serpents (reptiles) possess no particular intelligence to imitate. The nature of the curse pronounced is suggestive of something more than mere serpent life and intellect, so the serpent as used by the Lord is a figure of speech and symbolizes ungodly men. Also the curse upon the serpent was that “dust shalt thou eat” (Genesis 3:14) and “dust shall be the serpent’s MEAT” (Isaiah 65:25).

This is in keeping with God’s statement to Adam, “Dust thou art and unto dust shalt thou return.” The reward (meat) of obedience is “Life” while the reward (meat) of disobedience is “Death” (dust). Adam and Eve associated and communed with the angels in the Garden of Eden.

They had no way of knowing what death was, they had not experienced it. The wicked thought in Eve’s mind (heart), relative to the Adam’s instructions, deceived her and it was recorded in the Bible as a conversation between a serpent and the woman. It was the same with Jesus. He had thoughts of temptation in his mind (heart) relating to his Father’s words; however, he was not deceived by them nor was he drawn away by the lust (desire) to use that great power given Him at His baptism for personal satisfaction and gain. So by one man’s disobedience, sin entered the world and death by sin, so also by one man’s obedience life has been made sure unto many.

We may deduce that the “Serpent” is a symbol of cunning and crafty deceit in the heart of man. So when a man “becomes as a child” and receives instruction by the “Word of the Lord” and his thoughts are those of the spirit then the cunning and crafty deceit and disobedience (the Serpent, that old devil and Satan) are crushed and put to death by the “spirit of obedience.” Of course we (men) can do nothing of ourselves but God gives us the victory through Jesus who accomplished the work perfectly.

Gnostic Teaching On The Serpent

Gnostic Teaching On The Serpent

Serpent: There exist two distinct Gnostic interpretations concerning the serpent in the Genesis narrative. The Ophites and the Naasenes, both sects within Gnosticism, held the serpent in reverence. Conversely, when we examine the Nag Hammadi Scriptures, we encounter a Gnostic interpretation that aligns more closely with the traditional biblical understanding.

Note 

The names Ophites and Naassenes, both derived from words for serpent or snake, are used to refer to Gnostic sects. 

The Naassenes sect whose name derives from nahash, Hebrew for "serpent."
The Ophites are Gnostics given a similar name, from ophis, Greek for "serpent." 

The Book of Baruch by the Gnostic Justin 

Justin or Justinus was an early Gnostic Christian from the 2nd century AD He is counted among the earliest Gnostic schools, among Simon Magus, Menander, Saturninus and Dositheus

According to Justin, there were three primordial, eternal entities. Reigning supreme was the male Good One, owner of foreknowledge (identified with the Monad and the creator of the universe, as well as the Greek Priapus), under which there were the male Elohim (the Jewish god and Demiurge or creator of the world) and the female Edem (identified with Gaia and described as a "half virgin, half viper" being similar to Echidna).

As the drama unfolds and Edem brings out her angels, including the serpent Naas (from nahash, Hebrew for "serpent"), to fight against what is left of Elohim's spirit on earth, Baruch, a top angel of the Good, sends a series of liberators—Moses, Herakles, prophets, and finally Jesus—to ensure redemption and return

Baruch (Hebrew for "blessed") is the good tree of life and the chief paternal angel, and Naas (from nahash, Hebrew for "serpent") is the evil tree of the knowledge of good and evil and the chief maternal angel.

Note that Naas is both the tree of knowledge and (since his name derives from the Hebrew nahash, "snake") the serpent of seduction to eat from the tree.

Eden is many: garden, earth, Israel, a symbol of Eve, and them earth mother.

Naas Maternal angel of Edem, identified with the evil tree of the knowledge of good and
evil, in the Book of Baruch. The term derives from nahash, Hebrew for "serpent" (as with Naassenes).

The Apocryphon of John

And to I said to the savior, "Lord, was it not the serpent that taught Adam to eat?" The savior

smiled and said, "The serpent taught them to eat from wickedness of begetting, lust, (and)

destruction, that he (Adam) might be useful to him. And he (Adam) knew that he was disobedient to him (the chief archon) due to light of the Epinoia which is in him, which made him more correct in his thinking than the chief archon. And (the latter) wanted to bring about the power which he himself had given him. And he brought a forgetfulness over Adam."  (The Apocryphon of John, Translated by Frederik Wisse)

The Apocryphon of John dismisses any (even vaguely) favourable connotation to the serpent, it brings about the consequences of eating from the tree, as set out in Genesis 3:16. According to Moses, childbearing and sexual desire are in accordance with God’s orders, but here these things are forced upon people (represented by Adam) by Yaldabaoth (represented by the serpent).

Valentinians

The Valentinans understanding of the Serpent comes from the book of Genesis  

The first human being is a mixed formation, and a mixed creation, and a deposit of those of the left and those of the right, and a spiritual word whose attention is divided between each of the two substances from which he takes his being. Therefore, it is said that a paradise was planted for him, so that he might eat of the food of three kinds of tree, since it is a garden of the threefold order, and since it is that which gives enjoyment.
The noble elect substance which is in him was more exalted. It created and it did not wound them. Therefore they issued a command, making a threat and bringing upon him a great danger, which is death. Only the enjoyment of the things which are evil did he allow him to taste, and from the other tree with the double (fruit) he did not allow him to eat, much less from the tree of life, so that they would not acquire honor [...] them, and so that they would not be [...] by the evil power which is called "the serpent." And he is more cunning than all the evil powers. He led man astray through the determination of those things which belong to the thought and the desires. <He> made him transgress the command, so that he would die. And he was expelled from every enjoyment of that place.

In the text from the Tripartite Tractate we have two different groups the first human, the other group the evil powers, the serpent is one of the evil powers "by the evil power which is called "the serpent." And he is more cunning than all the evil powers."

Here in the Tripartite Tractate the Serpent is given the standard biblical interpretation it actually led Adam and Eve to sin, introducing death’s control over humankind

In the Tripartite Tractate the serpent is the agent of the carnal powers, material passions, which through their seduction of man force him to suffer the conditions of their own, corporeal existence

The hyllc ruler represents the power which keeps the chaotic activities of the hylic powers in check: cf. 97:36-98:5, 99:9-11.15-16.

Note that this figure, the chief of the hylic powers, is not regarded as essentially a chaotic and evil power; on the contrary his function is positive, since he is a tool employed by the superior powers to give shape to the realm of matter

The Serpent is Symbolic 

The Serpent symbolic of Sin

.

The serpent in the garden should be understood symbolically this can be seen from the works of Philo of Alexandria:

And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. (Philo of Alexandria On the Creation of the world)

that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him. (Philo of Alexandria On the Creation of the world)

serpent--Sense consciousness or the desire of carnal mind for pleasure. He seeks satisfaction through the appetite. By listening to the serpent of sense, man falls to his lowest estate.

The testimony of Truth

It is written in the Law concerning this, when God gave a command to Adam, "From every tree you may eat, but from the tree which is in the midst of Paradise do not eat, for on the day that you eat from it, you will surely die." But the serpent was wiser than all the animals that were in Paradise, and he persuaded Eve, saying, "On the day when you eat from the tree which is in the midst of Paradise, the eyes of your mind will be opened." And Eve obeyed, and she stretched forth her hand; she took from the tree and ate; she also gave to her husband with her. And immediately they knew that they were naked, and they took some fig-leaves (and) put them on as girdles. But God came at the time of evening, walking in the midst of Paradise. When Adam saw him, he hid himself. And he said, "Adam, where are you?" He answered (and) said, "I have come under the fig tree." And at that very moment, God knew that he had eaten from the tree of which he had commanded him, "Do not eat of it." And he said to him, "Who is it who has instructed you?" And Adam answered, "The woman whom you have given me." And the woman said, "It is the serpent who instructed me." And he (God) cursed the serpent, and called him "devil." And he said, "Behold, Adam has become like one of us, knowing evil and good." Then he said, "Let us cast him out of paradise, lest he take from the tree of life, and eat, and live forever." (The Testimony of Truth)

And in one place, Moses writes, "He made the devil a serpent <for> those whom he has in his generation." Also, in the book which is called "Exodus," it is written thus: "He contended against the magicians, when the place was full of serpents according to their wickedness; and the rod which was in the hand of Moses became a serpent, (and) it swallowed the serpents of the magicians."
Again it is written (Nm 21:9), "He made a serpent of bronze (and) hung it upon a pole ...
... (1 line unrecoverable)

... which [...] for the one who will gaze upon this bronze serpent, none will destroy him, and the one who will believe in this bronze serpent will be saved." For this is Christ; those who believed in him have received life. Those who did not believe will die. (The Testimony of Truth)

The "serpent" of the garden of Eden is sense consciousness. It may also be called desire, and pleasure (sin), or the activity of life in an external expression, apart from the Source of life. When the life is lifted to the realization that it is Spirit, it becomes healing, as illustrated by Moses' lifting up the serpent in the wilderness. Those who had been bitten by the fiery serpents (lustful expressions of life) were healed when they looked upon the serpent that was lifted up by Moses at the command of God. They looked up, or perceived the truth about divine life, and their minds and bodies were cleansed

VERSE8

"And Yahweh said unto Moses, Make thee a fiery serpent" — In appearance, this brazen serpent looked like those on the ground, but it lacked their poisonous venom. In Hebrew, the word "serpent" does not appear in this verse, only the word saraph. Saraph sigifies to consume by burning. The verb is frequently used for complete and utter burning (Exod. 12:10; 29:14; Lev. 4:19,21; 8:32 etc.), particularly in sacrifice when the flesh was consumed by fire. Hence the serpent on the pole represented flesh purified, having gone through the fire, where- as the serpents on the ground represented

the flesh in active sin. Yahweh provided a saraph of copper to heal the deadly infection caused by the venom of the fiery

serpents. The Scriptures say of the Lord: "With his stripes we are healed . . . Yah- weh laid on him the iniquity of us all" vIsa. 53:5-6; 2 Cor. 5:21; Rom. 8:3). Flesh puri- fied will conquer the undiscipled world eventually (Isa. 6:6-7), hence the re- ference to the Seraphim in Scripture (Isa. 6:2; Rev. 4:8).

The brazen serpent typed the sacrifice of the Lord, as he declared:"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life" (John 3:14-15. See also John 12:32,33). Christ came in "the likeness of sinful flesh" (Rom. 8:3), but he conquered its power. The brazen serpent on the pole, therefore, represented flesh crucified. It testified to the Israelites that they had to figuratively crucify the flesh if they would be saved

from the death that was even then working through their members (Gal. 5:24).

"And set it upon a pole" — The word is nes. The same word is sometimes used to describe an ensign designed to call the people together (Isa. 11:12). The serpent on the pole, therefore, represented a public exhibition of sin's flesh silenced, conquered and crucified. Paul explained to the Galatian brethren that "Jesus Christ hath been evidently set forth, crucified among you" (Gal. 3:1). His words signify that the crucified Lord Jesus had been publicly exhibited or placarded before humanity for the purpose of saving them from their sins. A similar exhibition was provided at this time of crisis in the wilderness.

"And it shall come to pass, that everyone that is bitten" — Those who felt the serpent's bite were invited to view the brazen serpent. This is the first essential to salvation to this day. A person must recognise his need of Christ, must realise that he is death-doomed and sinful, and so understand the urgency of his case, in order to acceptably approach God for salvation. In the wilderness, those who felt the effect of

the venom working through their bodies realised the urgency of their need and

hastened to seek the salvation offered by Yahweh. The same urgency must be instilled into those who are drawn by the Gospel today.

"When he looked upon it shall live" — Those bitten by the serpents were taught

by God's Word to look upon the brazen serpent. They did not dispute what they should do, because they realised that time was critical, and their opportunity to escape death was limited. Immediate obedience to the instructions was imperative if

they were to live. The same urgency remains today. On the day of Pentecost, Peter spake many words making that

point: "With many other words did he testify and exhort, saying, Save yourselves from this untoward generation" (Acts 2:40). In effect, he was repeating Moses' appeal.

However, it must be recognised that

there was no magic in the serpent. The efficacy did not come from it, for it was lifeless and unable to help. The efficacy came from within the onlooker who had to exercise faith in the power of Yahweh to save. In the serpent on the pole they saw represented what was required of them: putting to death the desires and deeds of

the flesh; a typical crucifixion of it as the way to life. It was the flesh that was re- sponsible for the faithless murmuring that

had brought the Israelites to the point of

der.th: and it had to be repudiated. Those "bitten" by the serpent had been made conscious of personal sin, and therfore humbled to seek the help of Yahweh through Moses. They realised that they did not conform to the harmlessness of the serpent on the pole, but manifested venom in their tongues like those on the ground. They had "sharpened their tongues like a serpent: adders' poison was under their lips" and they murmured

against Moses and against God (Psa. 140:3). They had to learn to crucify the flesh, to overcome it whilst seeking the forgiveness of Yahweh.

VERSE 9

"And Moses made a serpent of brass and put it upon a pole" — The metal would have had to go through the fire in order to be shaped, and in doing so would have been purified (Num. 31:23; 16:38). This pointed forward to the Lord Jesus of whom it is written: "he learned obedience by the things which he suffered" (Heb. 5:8). The "things he suffered" were elements in his purification. In regard to the serpent in the wilderness, it is questioned as to whether the metal was bronze or copper. Both were known to the ancients. Bronze is an alloy of copper and tin. Bronze utensils have been found at Lachish and at Troy, showing that it was in use in ancient times. It is suggested that such bronze was made directly from a copper ore containing tin long before the two metals were artificially mixed. See The Cambridge Bible. The Hebrew word nechosheth signifies "copper" in Job 28:2, where it is described as a metal smelted directly from the ore.

"And it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass he lived." — Rotherham renders this: "As soon as he directed his look unto the serpent of brass . . ." A deliberate seeking of the serpent was required, not an accidental glance at it as the A.V. rendition might suggest. The Heb- rew word "beheld" is nabat and signifies to scan, to look intently at. One can imagine the long, steady look that would be given by those bitten by the serpents, and who felt "the answer of death in themselves". "Look unto Me, and be ye saved", is the appeal of Yahweh (Isa. 45:22); "Look unto Jesus, the author and finisher of faith" (Heb. 12:2). The eyes of those who would be saved must be earnestly centred upon the Lord, must consider him as revealed in the Word, pondering his character and ways (see John 6:40), "Behold the Lamb of God, which taketh away the sin of the world", proclaimed John (John 1:29). Israel after the flesh will be compelled to do this at his second coming (Zech. 12:10). This drama in the wilderness taught the new generation of Israelites the need of disciplining self, and of seeking in faith the redemption that they could obtain in Yah- weh. They were clearly shown that the healing power was not in the brazen serpent itself, but in Yahweh Who had ordered the whole process. When the afflicted

Israelites looked at the serpent, they did so in obedience to God and in faith that it

would heal. So with redemption in Christ. Christ is powerless to heal stricken humanity in the absence of a personal faith (Heb. 11:6). The whole process of redemption in Him is Divine, and must be according to God's requirements. It is God motivated, and witnesses to the love of God: "God so loved the world that He gave His only begotten Son that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). That statement is made on the background of reference to the serpent in the wilderness. Love, faith and action are all fused to bring about redemption.

The brazen serpent was preserved until the time of Hezekiah, who destroyed it

because it had become an object of wor- ship, which was idolatry (2 Kings 18:4). This taught that it was not in the type, but in the reality, that the work of redemption is effected. See Paul's comment in 1 Cor. 10:9

What is the Serpent

What is the Serpent?

 the word “serpent” immediately suggests an animal, so it Is NATURALLY taken LITERALLY. Understood SPIRITUALLY it is a FIGURE OF SPEECH.

XV. (53) "And they were both naked, both Adam and his wife, and they were not ashamed; but the serpent was the most subtle of all the beasts that were upon the earth, which the Lord God had Made:"{11}{#ge 2:25; 3:1.}--the mind is naked, which is clothed neither with vice nor with virtue, but which is really stripped of both: just as the soul of an infant child, which has no share in either virtue or vice, is stripped of all coverings, and is completely naked: for these things are the coverings of the soul, by which it is enveloped and concealed, good being the garment of the virtuous soul, and evil the robe of the wicked soul. (54) And the soul is made naked in these ways. Once, when it is in an unchangeable state, and is entirely free from all vices, and has discarded and laid aside the covering of all the passions. Philo of Alexandria

XVIII. (71) "Now the serpent was the most subtle of all the beasts which are upon the earth, which the Lord God Made."{21}{#ge 3:1.} Two things having been previously created, that is, mind and outward sense, and these also having been stripped naked in the manner which has already been shown, it follows of necessity that pleasure, which brings these two together, must be the third, for the purpose of facilitating the comprehension of the objects of intellect and of outward sense: for neither could the mind, without the outward sense, be able to comprehend the nature of any animal or of any plant, or of a stone or of a piece of wood, or, in short, of any substance whatever; nor could the outward sense exercise its proper faculties without the mind. Philo of Alexandria

the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him.

The serpent In whose mouth Is the poison of death, signifies a sinful person according to God's definition (given in Psalm 140:1-3; Romans 3:12-13; Matthew 12:34).

 The name “serpent” was attributed to those MEN who Jesus and John the Baptist had encountered (Matthew 3:7; 12:34; Luke 3:7).  Hence when the word serpent is used to indicate an intelligent  reasoning creature having guile (deceit) in his mouth, It SIGNIFIES a man exhibiting such characteristics.

The serpent a symbol of the Sense consciousness or the desire of unspiritualized man for sensation. He seeks satisfaction through the appetite. By listening to the serpent of sense, man falls to his lowest estate.

The "serpent" of the garden of Eden is the outward senses of consciousness or the carnal mind. The serpent is the symbol of pleasure. It may also be called desire, and sensation, or the activity of life in an external expression, apart from the Source of life.

The Serpent or the Heart of Man True or False

The Serpent or the Heart of Man

True or False

A. “The DEVIL placed and prompted the serpent in the Garden of Eden for the purpose of defeating God’s plan.”

 (There are others who claim that:)
B. “God placed the serpent in Eden and gave him an understanding of the Elohim’s language, in order to deceive and tempt Eve.”

 (Both of these present a Personal Devil, regardless of his origin.)

 (The Word of God testifies that:)
C. “ALL evil originates from the Heart of MAN.”


The following seven testimonies rule out all claims of a so-called personal devil, other than the ONE MAN:

1. “For out of the abundance of the HEART, the mouth speaketh”
(Matthew 12:34).

2. “For out of the HEART proceeds evil thoughts, murders, adulteries, fornication, thefts, FALSE WITNESSES, blasphemies” (Matthew 15:19; Mark 7:20-23; compare Galatians 5:17-21).

3. “Every imagination of the thoughts of his [Man’s] HEART was only evil continually” (Genesis 5:5).

4. “The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?”
(Jeremiah 17:9).

5. “For the imagination of man’s HEART is evil from his youth” (Genesis 8:21).

6. “EVERY man is tempted when he is drawn away by his OWN lust [imagination] and enticed” (James 1:14).

7. “By ONE MAN sin entered into the world” (Romans 5:12).


Of the three foregoing statements, is not “C” the only PROVEN true fact?

The word “Serpent” its symbolic meaning

The word “Serpent” its symbolic meaning

God used the word “Serpent” to symbolize disobedience and sin of man (human flesh) resulting from the desire (lust) of man’s heart (thoughts - imaginations).

Again we appeal to the Bible, for by the Word of God truth is established.

It is recorded at John 3:14-15 the words of Jesus: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; That whosoever believeth in him should not perish, but have eternal life.”

Here we have a parallel drawn by Jesus, thus indicating the symbolism of the serpent. Because it was God who instructed Moses to make a “fiery serpent” and mount it on a pole, so Moses mounted a “serpent of brass” (Numbers 21:6-9). Thus signifying the method by which the serpent would be put to death (his head crushed) by the Seed of the woman (as prophesied in Genesis 3:15) brass signifying the flesh and serpent signifying the desires (lusts) of the flesh. So we see in the corpse of Jesus hanging on a tree (cross) the death of the devil (serpent) (Hebrews 3:14).

The actual putting to death “him who had power over death, the devil” was the life Jesus devoted to obedience to his Father, even to the death on the cross. This constituted the process of crushing the serpent’s head. Jesus accomplished this within himself, by his own choice, because it was his meat (desire) to perform the Father’s will (John 4:34).

When Jesus established the memorial table (Matthew 26:26; Mark 14:22;
Luke 22:19) he spoke only of his “body given” and his “blood shed”, in commemoration of his “death.” Paul in writing to the Corinthians, stated that this communion table is for the express purpose of “proclaiming the Lord’s DEATH until he comes” (1 Corinthians 11:23-28). And Peter calls to mind the price paid for our redemption (1 Peter 1:18-19) is the DEATH of Jesus by his blood poured out.

So, in accordance with the Lord’s style of expressing his truth hid in a mystery, here we have an allegory. The Children of Israel, when wandering through the wilderness, were bitten by the little “fiery serpents” (because of disobedience and sins) which would result in death, unless and except they would (by faith) turn and look upon the “brazen serpent” hanging on a tree in order to be cured.

 So, likewise, the saints (Spiritual Israel) who are confronted daily by sins - “If we say that we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8) - as they wander through the wilderness of mortal life, will reap death unless they turn by faith and behold the man hanging on the cross, where the devil (serpent) has been put to death. And so are they healed (see 1 Peter 2:21-25).

Although Jesus put to death the ‘diabolos’ within himself by the life that he lived and the death that he died, the influence of sin is still at work. However, the saints will be justified in due time by the grace of God because of Jesus’ obedience.