The Serpent in Philo of Alexandria’s Writings

 The Serpent in Philo of Alexandria’s Writings

Philo of Alexandria, a Hellenistic Jewish philosopher, offers an allegorical interpretation of the serpent in Genesis, seeing it not as a literal creature but as a symbol of pleasure and desire. In his commentary on Genesis, Philo examines the nature of the serpent in relation to human faculties, moral struggle, and divine wisdom. His interpretation situates the serpent within a philosophical framework where it represents a force that binds the mind (nous) and the senses, leading to moral downfall.

The Serpent as Pleasure

Philo writes:

“Now the serpent was the most subtle of all the beasts which are upon the earth, which the Lord God made” (Genesis 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…” (On the Creation, XVIII.71).

Here, Philo presents a tripartite model of the human condition. The mind (nous) represents rationality and intellect, the outward sense refers to perception and the physical senses, and pleasure (hedone) serves as the connecting force between the two. The serpent, therefore, is not merely an animal but an embodiment of pleasure, which has a deceptive and winding nature.

Philo further expands on this idea:

“And pleasure has been represented under the form of the serpent, for this reason, as the motion of the serpent is full of many windings and varied, so also is the motion of pleasure.” (On the Creation, XVIII.74).

The winding movement of the serpent mirrors the deceptive and alluring nature of pleasure, which entices the senses and the mind, often leading individuals away from virtue.

The Connection Between the Serpent and Desire

Philo elaborates on the power of pleasure over the human soul, linking it to various sensory experiences:

“At first it folds itself round a man in five ways, for the pleasures consist both in seeing, and in hearing, and in taste, and in smell, and in touch.” (On the Creation, XVIII.74).

This description suggests that pleasure enters the human experience through the five senses, reinforcing its power over the soul. The most intense of these pleasures, according to Philo, arises from sexual desire, which he sees as a central means by which pleasure exerts dominion over human nature.

The Serpent and Death

In Numbers 21:6, the Israelites suffer from bites inflicted by “fiery serpents” as a consequence of their sins. Philo interprets this event allegorically:

“For in real truth there is nothing which so much bringeth death upon the soul as an immoderate indulgence in pleasures.” (On the Creation, XVIII.77).

Here, Philo distinguishes between physical death and the death of the soul, which he understands as moral corruption and enslavement to vice. The serpent, in this context, represents not merely sin but the entanglement in bodily desires, which leads to the soul’s ruin.

The Brazen Serpent as the Remedy

In Numbers 21:8-9, Moses constructs a brazen serpent as a means of healing those who had been bitten. Philo interprets this symbol as temperance (sophrosyne), the opposite of pleasure:

“When another serpent is created, the enemy of the serpent which came to Eve, namely, the word of temperance: for temperance is opposite to pleasure, which is a varied evil, being a varied virtue, and one ready to repel its enemy pleasure.” (On the Creation, XX.79).

This suggests that self-control and moderation serve as the antidote to pleasure’s destructive influence. By looking upon the brazen serpent, the Israelites metaphorically turn their gaze toward wisdom and virtue, thus restoring themselves to a state of moral health.

The Serpent in Moses’ Hand

Philo also discusses the transformation of Moses’ staff into a serpent in Exodus 4:3-4. When Moses throws the staff to the ground, it becomes a serpent, symbolizing the loss of instruction and self-discipline:

“For truly the actions of the virtuous man are supported by education as by a rod, tranquillizing the disturbances and agitations of the mind. This rod, when cast away, becomes a serpent.” (On the Creation, XXIII.90).

Philo sees Moses’ flight from the serpent as symbolic of the initial reaction of a virtuous person to vice. However, he notes that God commands Moses to take hold of the serpent, representing the necessity of confronting and mastering one’s passions rather than simply fleeing from them.

Conclusion

Philo’s interpretation of the serpent in Genesis and the Hebrew Scriptures is deeply allegorical. He views the serpent not as an independent malevolent being but as a representation of pleasure, desire, and moral struggle. Pleasure, like the serpent, is winding and deceptive, exerting its influence through the senses and leading the soul away from virtue. However, Philo also offers a path to redemption: through temperance and wisdom, represented by the brazen serpent and the staff of Moses, one can overcome the destructive effects of pleasure and attain a higher moral state.

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.

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?

WHO TOLD THE FIRST LIE?

WHO TOLD THE FIRST LIE?

In the Holy Bible, the second and third chapters of Genesis give the order of events leading us to find out who told the first lie. We find them in the story of the garden of Eden. Many Bible students have been led to believe the first lie was told to Eve by the serpent: "Ye shall not surely die." That was NOT the first lie.

By comparing THE WORDS OF GOD SPOKEN TO THE MAN (Adam) with THE "WORDS OF GOD" WHICH WERE REPEATED BY THE WOMAN (who was later to be named Eve), this study will attempt to reveal the FIRST LIE by pointing out THE FIRST LIAR.

THE ORDER OF EVENTS RELATING TO THIS SUBJECT IN THE GENESIS STORY:
GOD MADE MAN: "And Yahweh Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7).

GOD PLANTED THE GARDEN OF EDEN AND PUT THE MAN THERE: "And Yahweh Elohim planted a garden eastward in Eden; and there he put the man whom he had formed" (Genesis 2:8).
GOD MADE TREES GROW OUT OF THE GROUND (OUTSIDE and INSIDE the garden of Eden): "And out of the ground made Yahweh Elohim to grow every tree that is pleasant to the sight, and good for food; the TREE OF LIFE also IN THE MIDST OF THE GARDEN, and THE TREE of KNOWLEDGE of GOOD and EVIL" (Genesis 2:9).

GOD PUT THE MAN IN THE GARDEN: "And Yahweh Elohim took the man, and put him into the garden of Eden to dress it and keep it" (Genesis 2:15).

GOD GAVE THE MAN THE LAWS: "And Yahweh Elohim commanded the man, saying, Of every tree of the garden thou mayest freely eat: but OF THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, THOU SHALT NOT EAT OF IT; For in the day that thou EATEST THEREOF thou shalt surely die" (Genesis 2:16-17).

GOD MADE THE WOMAN AND GAVE HER TO ADAM:  "And Yahweh Elohim caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which Yahweh Elohim had taken from man, made he a woman, and brought her unto the man" (Genesis 2:21-22).

THE SERPENT QUESTIONED THE WOMAN: "Yea, hath God said, Ye shall not eat of every tree of the garden?" (Genesis 3:1).

THE WOMAN QUOTED THE LAW TO THE SERPENT (AS SHE KNEW IT): "And the woman said unto the serpent, We may eat of the fruit of the trees of the garden, BUT OF THE FRUIT OF THE TREE WHICH IS IN THE MIDST OF THE GARDEN, God hath said, YE SHALL NOT EAT OF IT, NEITHER SHALL YE TOUCH IT, lest ye die" (Genesis 3:2-3).

THE SERPENT'S FIRST STATEMENT: "And the serpent said unto the woman, Ye shall not surely die" (Genesis 3:4).

The first lie has often been taught to be this first statement by the serpent to the woman: "Ye shall not surely die." But, that was NOT the first lie. You can discover the first lie in the scriptures for yourself:

FIRST, consider God's commandment given to Adam in Genesis 2:16-17, which must be noted, is AFTER God put the man in the garden, and BEFORE God made the woman for Adam, with verses 21-22 showing us that THE WOMAN COULD NOT HAVE OVERHEARD GOD TELLING THE MAN THE COMMANDMENT.

SECOND, compare what you found in 2:16-17 with the woman's quote in 3:2-3 where she spoke WHAT SHE BELIEVED God had said. (Notice this is BEFORE any statement by the serpent, who had only questioned the woman about God's rule regarding the trees of the garden in 3:1.)

THIRD, it is important to state: IT WAS NOT the woman who was the liar. (For proof, consider 1 Timothy 2:13-14: "Adam was not deceived, but the woman being deceived was in the transgression." This statement would also seem to say that the woman was not the one to change the law when she repeated what she believed it to be.)
This comparison reveals that God's commandment to the man HAD BEEN ADDED UNTO, AND DIMINISHED FROM:

THE WORDS OF GOD WERE ADDED UNTO: "...neither shall ye touch it..." Note: Adam was told to dress and keep the garden. That would mean all the trees would need to be touched (Genesis 2:15).

THE WORDS OF GOD WERE DIMINISHED FROM: The woman wasn't told that the tree with the forbidden fruit was the tree of knowledge of good and evil. She was told not to eat of the "tree in the midst of the garden."
(To see which tree is in the midst of the garden see Genesis 2:9.)

THE COMMANDMENT SEEMS VAGUE. Could she have been unsure which tree contained the forbidden fruit?
Adam was the one given the commandment directly from God. Had Adam passed the law to the woman wrongly? The first lie, as mentioned in John 8:44, isn't recorded as such, but the woman's quote of it INFERS that ADAM, as the first false teacher, TOLD THE FIRST LIE.

Jesus Christ, Moses and Jeremiah warn all people who study God's word to keep it pure, whether they are hearing it or speaking it. (See: Deuteronomy 4:2; 12:32; Matthew, chapters 23 and 24; Revelation 22:18-19; Jeremiah 23:9-40).

All of us who share the scriptures with others must be aware of this warning. It is a big responsibility to keep ourselves out of that family of false teachers (serpents) by preserving TRUTH to our best ability.