What the Bible Tells Us About the Fall of Satan

7/30/2019 What the Bible Tells Us About the Fall of Satan

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We must begin our study by looking at Genesis 2:8 a little verse of tremendous consequence, but

one that is generally eclipsed by the events recorded in the preceding verse which describes Gods

formation of Adam. As a result we have a tendency to skim over the details recorded therein and so

completely miss their import. Let us attempt to remedy this situation by taking a look at the

information God has seen fit to provide for our careful consideration.

And the LORD God planted a garden eastward in Eden; and there he put the man whom he had

formed. [Gen 2:8 KJV]

Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had

formed.*Gen 2:8 NIV, following Jeromes Vulgate]

When translating the Hebrew into English there are two possibilities: the simple past tense

planted or the pluperfect tense had planted both are arguably permissible, its a matter of

translators choice *or bias+.

In our English tongue, the pluperfect is used to denote a past event which took place before some

other past event. The Hebrew verb which translates 'planted' is in the past, completed tense, so

even though the waw-consecutive here strongly suggests the garden was planted after the man

was formed [and I would argue this is how we should read the text+: a pluperfect sense, had

planted cannot be completely ruled out.

Now, this little verse has caused problems with many critics over the years, and has given rise to the

criticism that Genesis 1 and 2 disagree with each other regarding the order of creation. The Third

Day of Creation (Genesis 1:9-13) records the separation of dry land standing from out of the waters,

and the plants being formed to cover this land.

So given the potential ambiguity of the Hebrew, we must ask: Did God plant Eden before or after

man was made? And indeed, what difference does it make? In answer, it is really only a question

of three days!

When examined, whether the Garden of Eden was planted on Day 3 or a few minutes after the

creation of Adam in the early Evening of Day 6 makes no difference at all. The fact remains that the

Garden was a special place made specifically for Adam, and the text does not in any way suggest or

require that it contained every species of plant made! The Garden could have been made on Day 3

or any time thereafter up to the moment God put Adam there. BUT, and the point must be pressed,

IT COULD NOT HAVE BEEN PLANTED BEFORE DAY 3!

The Torah as a whole (especially Genesis) serves to inform the vocabulary and ideas found in the rest

of Scripture. One of the most remarkable evidences of Biblical unity is its internal integrity andconsistency. Nowhere is this internal evidence more strikingly clear than in a phenomenon which


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Bible scholars refer to as The Law of First Mention, which simply means that the very first time any

important word is mentioned in the Bible, there the Scripture gives that word its most complete and

accurate meaning, to not only serve as a KEY in understanding the words Biblical concept, but to

also provide a foundation for its fuller development in later parts of the Bible.

Here in Genesis 2:8 is the first mention in the Torah of Eden and it is also chronologically the first

time the term is used anywhere in Scripture.

There is another hermeneutical principle we have a responsibility to adhere to, which instructs us to

DISCOVER THE FACTS AND TRUTHS PRESENTED IN A GIVEN PASSAGE AND NOTE THE EXACT

WORDING OF THE TEXT.

A fact may be defined as that which has been done, a reality, a truth, and facts always overthrow

theories that are not in harmony with Truth!

Eden is a proper noun, a name given to a particular place. From the text of Genesis2:8 we see that it

has two possible references:

(1) Eden is a Province of the original Pangaea the ancient supercontinent, comprising all the

present continents together when the Earth had a single landmass (as before and for a time

shortly after Noahs Flood).

(2) Eden is the name used to refer to the Garden that the LORD planted in that province.

*A third use also given in Scripture: there was a man of renown called Eden who was the son of

Joah, and his descendants were known as the children of Eden or the house of Eden 2Kings 19:12;

2Chronicles 29:12,31:15; Isaiah 37:12; Ezekiel 27:23; Amos1:5 These however have no bearing onour discussion. ]

Elsewhere, when Eden is referred to in Scripture, it thus refers either to the Antediluvian Province in

general or to the Garden in particular, and there is no reason to assume that it can refer to anything

else without clear and demonstrative independent Scriptural witnesses to that effect.

Turning now to Ezekiel 28:11-19:

11Moreover the word of the LORD came unto me, saying, 12 Son of man, take up a lamentationupon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of

wisdom, and perfect in beauty. 13 Thou hast been in Eden the garden of God; every precious stone

was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the

sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes

was prepared in thee in the day that thou wast created. 14 Thou art the anointed cherub that

covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up

and down in the midst of the stones of fire. 15 Thou wast perfect in thy ways from the day that thou

wast created, till iniquity was found in thee. 16 By the multitude of thy merchandise they have filled

the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the

mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. 17

Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy


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brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.

18Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy

traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring

thee to ashes upon the earth in the sight of all them that behold thee. 19 All they that know thee

among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any

more. (Ezekiel 28:11-19 KJV)

11Moreover the word of the LORD came unto me, saying,12Son of man, take up a lamentation

upon the king of Tyrus, and say unto him, Thus saith the Lord GOD;

The word Moreover or Once again... that opens verse 11 serves to tie the following oracle within

the context of what has been prophesied previously with respect to the city state of Tyre, its

inhabitants and ruler (Ezekiel 26:1 -28:10). Imagery from the previous oracles echo throughout, so

that the effect is that of a cascading series of judgments, progressing from the abstract the cityitself, through its reprobate inhabitants and its princely ruler to the final clarification and focus in

the exposure of the concrete spiritual reality behind its darkness. To attain a full understanding of

the oracle in hand, we must remain cognisant of what has been previously stated, and discern the

invisible currents resonating within the text.

Ezekiel 28:11-19 is the ultimate oracle in the series and takes the form of a Lamentation, but before

we examine this more closely, first let us establish the identities of those involved:

(1) The MESSENGER

Ezekiel is referred to as a Son of Adam a title used by the LORD to address him throughout his

prophetic career. Here however, it takes its most poignant weightiness when we recognise the

contrast with the person to whom the Lamentation is addressed. A human voice a descendant of

Adam is used to pronounce judgment upon the arch-enemy of mankind a fallen cherub.

(2) The RECIPIENT

the king of Tyrus I will argue below that from a careful reading of the passage it is and can only

be Satan that is herein addressed and not merely some human monarch, and will seek to establish

this reading against its alternatives.

(3) The COMMUNICATOR

Thus saith the Lord GOD or rather ADONAI YAHWEH the LORD Jehovah. This is JESUS, the

second person of the Trinity speaking the Executive Judge not only of mankind but also of Satan.

[Adonai is the Hebrew equivalent to the Greek Kurios,LORD. Eph. 4:5 There is only One Lord;

John 5:22 For the Father judgeth no man, but hath committed all judgment unto the Son: N.B.

man is in italics in the AV and represents a translators interpolation, in the Greek text there is no

such restriction or limitation to mankind.]

(4) Finally we have mention of the WITNESSES present on the Day of Judgment them that beholdthee in verse19.


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The judgment and destruction of Tyre is used as a metaphor to expose Satan and his machinations,

and detail his own judgment and everlasting demise. This is the first expansion upon the judgment

of the Serpent that the same LORD spoke in the Garden of Eden on that tragic day when death was

first expressed and deflected through a sacrifice:

14And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above

all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat

all the days of thy life:15And I will put enmity between thee and the woman, and between thy

seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Genesis 3:14-15)

In verse 12 Ezekiel is instructed:

Son of Adam, take up a lamentation upon the king of Tyrus...

There are a couple of serious implications that arise due to the fact that the passage takes a specific

Literary Form, that of a Lamentation and these are significantly heightened because its tone is

sombre being a Judgment carrying ultimate condemnation. I will seek to demonstrate that the fact

that the passage as a Lamentation:

(a) demands a literal reading of the text

(b) imposes a definite structure within the text

and that both of these have a direct and significant semantic bearing on how we are to read and

interpret the revelation.

First, there are essentially two ways in which this passage could be read i.e., allegorically or

literally. I would argue that the very fact that this judgment takes the form of a Lament, and that this

particular lament carries the full force of a dirge not just of loss through death, but of final

destruction imposes the necessity of a Literal reading of the text. An allegorical interpretation of

the passage is upon analysis totally unjustifiable. This becomes obvious when we address the

question of sincerity: amidst the bitter and painful emotion that the lament evokes we must ask is

this display of sorrow sincere or insincere?

An allegorical reading involves the idea that the LORD is speaking ironically which necessarily implies

a degree of insincerity regardless of to whom the commentator ascribes the passage. In the

context of a lamentation, especially where such final judgment is involved, irony must always be

equivalent to the darkest sarcasm. To receive sarcasm from a man in a context such as this would be

insensitive and tasteless, making a mockery of the literary form; but to receive it from our HOLY God

.

Only a literal reading truly permits an ascription of sincerity to the LORD. I would argue that the

LORD is totally sincere and that this is a painful, heart-breaking ululation given through the lips of His

prophet Ezekiel.

Given a literal reading of the passage, there is only one possible character to whom it could be

addressed and that is Satan things are said of him that can apply to no other being. To my

knowledge this is the only time in Scripture where God actually weeps over the loss of this

magnificent spiritual being.


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God is GOOD and the emotion is real and sincere we should be careful not to miss the point. This

also has bearing upon our understanding of Gods omniscience sincerity of expression rules out

any idea of prior knowledge. The freedom of the creature must necessarily impose limits upon the

Sovereignty of God (as classically defined), similarly perhaps it limits His Omniscience, etc. also. Thus

God knows the potential, but not necessarily the choice [this at least is true for a perfect being].

Everything God does is not only Righteous and Just but it is Holy and Good, everything God does is

an expression of Love God is Absolutely FAIR, and even-handed. One way of thinking about Him is

to realize that all of the attributes of God are true all of the time with no compromise. As these

attributes are currently defined in our Theology, logical consistency is not possible, hence our

theological definitions need more careful scrutiny. In recent years attempts have been made to

reach a more Semitic hands-on understanding, as opposed to the Greco-Roman absolute

abstractions we are prone to consider. Hebraic thinking was never abstract, but always concrete

with a focus on action.

There is a second and equally important implication to be drawn from the fact that Ezekiel is

instructed to lament.

Commentators when dealing with this passage appear (through their silence on the matter) to

equate a lamentation with nothing more than a deep sense of mourning. A lament is seen as being

nothing but a sad song. Indeed, when we analyse the structure of a lamentation, one thing is

common to all a deep expression of sorrow or mourning over something valuable which is now

lost, gone forever or dead. Though the mournful element is very important, it does not in itself

exhaust the process of lamenting.

Mourning cannot take place in vacuo there has to be an object, or cause, whose loss evokesdistress. The scale of this loss has to be reckoned and acknowledged this is an essential and

formal element of a lament. The depths of emotion expressed in the lament reflect and are directly

proportional to the depths of appreciation of that which is now lost. Here Ezekiel, the keening

prophet, is grieving over a real and very great loss indeed, the final destruction of a prominent

heavenly being.

Thus, standard to all Laments is this simple structure, first there is a Remembrance of the joy in the

possession which involves an Evaluation of the virtues, qualities and worth of that which was

treasured. Then there follows the Recognition of loss, and consequential distress the cry of

bereavement. However, Ezekiel 28:12-19 is not only a Lamentation, but a Lamentation bearingJudgment. Thus the structure is modified to reflect this, instead of the standard Recognition of Loss

we have the Finality of Judgment.

Once the fact is recognised that a Lamentation superimposes a structure of its own upon the text,

and that this might override and change the whole weight and bearing of the interpretation, only

then can we approach the text and let it speak.

In verses 12-14 we have The Evaluation then from verses16-19 we have The Judgment. In verse 15

we have the pivotal point.


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Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.

Notice the structure here, and the importance of the little word tilleverything before the till is

true of this spiritual being in his unfallen state and MERITS SPECIAL MENTION, everything after the

till is judgment upon the Satan. We have in the structure a clear balance:

Vss.12-14 Positive statements of Privilege vs. 15 TILL vss. 16-19 Negative statements of

Judgment

Verse 13 reads:

Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius,

topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the

carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the

day that thou wast created.

Dr Bullinger in his note on verse 13 in The Companion Bible writes,

Here is no evidence of a legend, but a reality. Satan, the Nachash or shining one, was there. See

notes on Gen.3.1, and Ap. 19. Eve was smitten with his beauty as an angel of light (2 Cor. 11.14);

and deferred to him as one possessing this wisdom, and believed his power to make good his

promise. Ref. To Pent. No mention of Eden since Gen. 4.16. Isa. 51.3, till here; and none after till

31.9, 16, 18; 36.35. Isa. 51.3. Joel 2.3. Ap.92

Dr Bullinger was too careful a scholar to fall into the error of many other Gap Theorists who assume

without any evidence whatsoever that the Eden here refers to some primeval pre-Adamic Earth or

Heavenly proto-type. However, he fails to appreciate the force that the Lament bears upon the

reading of the text. So contrary to this most learned of scholars, verse 13 though addressed to Satan

(i.e., the true Ruler of Tyre), is not a reference to Satan as he then was in the days of Ezekiel, that

fallen creature armed with murderous intent, but is a remembrance of that splendid spiritual being

the creature as God had originally made him. The reference is to a time prior to Genesis 3 [where

the Nachash (= serpent) is already corrupt] but subsequent to Genesis 2:8. When the creature who

became the King of Tyre was given this high privilege he had not yet fallen. Were this not the case,

we would have to assume that Satan was trespassing in Eden when he tempted the woman. In fact

he was not, and Ezekiel 28:13a blatantly contradicts this idea.

The earthly paradise is given the exalted title the garden of God indicating that the material

creation was something truly wonderful, something exceptional and valuable hence Satans pride

in usurping the Earth. Notice there is no Scriptural warrant whatever for supposing this Eden to be

an otherworldly, spiritual domain the very word garden speaks of soil, (and soil speaks of Adam,

not of angels!)

And the LORD God planted a garden eastward in Eden; and there he put the man whom he had

formed.(Genesis 2:8)


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As we touched upon earlier, the waw consecutive indicates that the planting of Eden was temporally

successive to the creation of Adam and not prior as the pluperfect in the NIV (following Jeromes

Vulgate) could allow.

Let us continue by carefully analysing the structure of the prophecy:

The statement as given in verse 12 is positively charged, there is absolutely no hint of negativity:

Thou sealest up the sum, full of wisdom, and perfect in beauty. (12c)

Then we get the statement:

Thou wast in Eden the garden of God;(13a)

This in itself appears to be just a neutral statement of fact, though it could very well be read

positively or negatively. Our task is to establish which reading is best as suggested by its context.

The rest of verse 13 I would argue clearly continues with the same positivity we found in verse 12c.

every precious stone was thy covering, (13b)

I would suggest that this might be thought of as a description of his vesture of Office. [Though I do

have a problem with the question: Why do angels wear clothes? Or the obverse: What is the

significance of original human nakedness?+

The LORD continues to describe the beauty of this creatures appearance:

the ruby, topaz, and the diamond,

the beryl, the onyx, and the jasper,

the sapphire, the emerald, and the carbuncle, and gold:(13c)

Then the LORD follows with a description of this creatures voice:

the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast

created.(13d)

Here we have the first temporal tent-peg which anchors the text in the positive condition of Day

One at least with regard to this spiritual being as originally created.

Both 12c and 13b-c-d refer to this creatures origin. Admittedly 13a must be subsequent to his

genesis (I would suggest the Evening of the 6th Day), however I believe its position here is both

deliberate and emphatic i.e., being sandwiched between two clear positives and clearly augurs

for a positive reading, which I suggested should be that of a spiritual being in his unfallen state.

I would argue that this is presented as a positive PRIVILEGE that MERITS SPECIAL MENTION, and that

on the basis of SCRIPTURAL ECONOMY the weight of the verse suggests that prior to the fall of

Adam, only this spiritual being among all the angels had access to Eden and the humans AND THAT

HE HAD BEEN GIVEN LEGITIMATE ACCESS TO THE GARDEN! This of course perhaps changed

subsequently where we have Cherubim (plural) keeping the gate and the way to the Tree of Life.


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However the text does not definitely affirm that these Cherubim were allowed inside the garden, as

opposed to being positioned outside at the gate.

The LORD continues to positively outline his heavenly status:

Thou art the anointed cherub that covereth;

and I have set thee so:

thou wast upon the holy mountain of God;

thou hast walked up and down in the midst of the stones of fire. (14)

No sign of any negatives so far...! Then we get that all important verse which changes the balance:

Thou wast perfect in thy ways from the day that thou wast created, TILL iniquity was found in

thee. (15)

PLEASE NOTICE the repetition of the phrase the day that thou wast created the same temporal

tent-peg and anchor we found in verse 13. The human king of Tyre was not created, but born.

Once again I believe this is both deliberate and emphatic and accordingly underscores the positive

intent of the verses up to this point. What follows is JUDGEMENT and I would suggest the following

structure:

Verse 16

Cause:

By the multitude of thy merchandise they have filled the midst of thee with violence, and

thou hast sinned:

Consequence:

therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O

covering cherub, from the midst of the stones of fire.

Verse 17

Cause:

Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by

reason of thy brightness:

Consequence:

I will cast thee to the ground, I will lay thee before kings, that they may behold thee.


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Verse 18

Cause:

Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy

traffick;

Consequence:

therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will

bring thee to ashes upon the earth in the sight of all them that behold thee.

The forthcoming destruction of the City of Tyre providing an analogy for the judgment of

Satan

Verse 19

Conclusion:

All they that know thee among the people shall be astonished at thee:

Thou shalt be terrors,

and never shalt thou be any more.

I would argue that the full force of these judgments is only properly appreciated when read

alongside their corresponding types in the preceding judgments on Tyre and its inhabitants; and thatthe fishing nets that now cover the stark rock that was once Tyre enforces the cer tainty of Satans

coming end, when like that ancient city of Tyre never shalt he be any more!

It is absolutely essential to grasp the point, that in verses 12-14, the prophet is not talking about

Satan as he was then and now is but is addressing an aspect of his status before his fall, when he

was yet perfect or unblemished in his ways. Thus we conclude that this beautiful and powerful

spiritual being not yet the Satan had access to the Garden of Eden only after the creation of

Adam. This is clearly listed as a plus point for this creature. And furthermore, the fall of this

spiritual being would necessarily be subsequent to Adams and the womans creation.

In verse16 (part of the judgment section) we read:

By the multitude of thy merchandise they have filled the midst of thee with violence, and thou

hast sinned:

Violence is a moral term philosophically speaking we would ascribe it to the Personal Category

since only conscious sentient beings are capable of violence; more specifically it belongs exclusively

to an inter-personal context, since it implies the wilful infliction of injury upon another person. [The

creature is distinct from the Creator and morally responsible both to the Creator and his peers.]

What did Satan do in Eden? He murdered the woman with his blasphemous and seductive deceit.


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Now one of the issues that arises when we discuss Creation Chronology is the question Where does

the creation of angels fit in?

On this point, there are only two credible possibilities either they were created before Day Oneof Genesis 1:5 or they were created on Day One. After Day One is not an option because Job 38:4-

7 clearly indicates that the angelic realm was created before the foundation of the earth, and that

the angels were witness to the Lords stupendous might and incomparable genius as displayed in the

creation of the physical realm. However, I must point out that the priority of the angelic creation

does not necessarily negate the possibility that the angels themselves were created at the beginning

of Day One (Genesis 1:1-5). Notice:

(a) There are three things necessary for the expression of any creature or creation:-

(1) a "time" in which to be,

(2) a "space" in which to be formed,

(3) and a "substance" or "medium" which can hold the expression. This is as true for angels, as it is

for man, as it is for any communication whatsoever.

(b) There is a strange little detail at the end of Rev. 21:17

And he measured the wall thereof, an hundred and forty and four cubits, according to the

measure of a man, that is, of the angel.

Does this not suggest that angelic and human dimensions are commensurate?

I would suggest that the angelic creation occurs within the expression In the beginning God created

the heavens... Here the Hebrew is emphatic by using the dual form of the noun.

Regarding the heavens the Scriptures indicate that there are three distinct divisions, and they

appear to be contiguous i.e., the sky above, the Cosmos of Space above that, then that which we

commonly refer to as Heaven , the spiritual domain that the Apostle Paul referred to as the third

heaven.

The angelic creation was probably by a single fiat an event in which all of them were created in an

instant, all at once. The fact that there is evidence of order and prominence among them does not in

itself necessarily imply a staged creation. The physical creation is different however, and there is a

reason why it was phased over six days. Here a keyword is supplied by the Scriptures for our

contemplation: generation. The living and organic has the ability to reproduce from out of itself

through the process of time. This is an essential feature in the Drama of Redemption!

With reference to Eze. 28:15 regarding the origin of this creature that became the Satan -- from the

day that thou wast created we can ask the rhetorical question what day? if this refers to a time

prior to Day One.


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Some might argue the case for a Day 0 but the problem with this is how do we incorporate

"evening" and "morning" which are instrumental in enforcing the Biblical definition of a day.

If all the angels were a part of the original Genesis 1 creation, as I would argue Exodus 20:11

indicates and Colossians 1 confirms, then everything God had created by the end of the sixth day

was very good. If they were part of a prior rebellion as the Gap Theorists argue then we have a real

truth issue at stake. Either everything means everything or the Holy Spirit chose the wrong

word. Under no circumstance does everything signify only something. All always means ALL

full circle, nothing missing!

My conclusion: There could not have been any rebellion before the 8th

day. So Satan fell some time

on or after Day 8.

Placing the origin of evil on Earth in the Garden of Eden on or shortly after the Eighth Day has a

number of profound theological repercussions. One of which is that we are given a new handle for

tackling the big question, Why is there so much suffering in the world?

God is in the process of saving human individuals, and this process of salvation requires a delay on

judgment, because of this Satan has a relative degree of freedom and control over the present

world. If God had delivered final judgment on Satan in Eden, he would have had to deliver final

judgment on the woman and her husband Adam. Had he done so, His Word would have been

negated, for on the morning of the sixth day when He gave a bride to Adam He said,

Be fruitful and multiply.....

This also explains why Satan specifically targeted the woman [NOT THE MAN!]. He must have

reasoned that the Lord had put Himself in a double bind or catch 22 situation. If she dies he wins,

if she lives he wins... or so he thought.

Notice also that the moment the Lord Jesus (the Son of Man) finally judges Satan and casts him into

the lake of fire, the Great White Throne judgment on unregenerate mankind inevitably follows.

Quick Synopsis of Genesis chapter 3 DAY 8+n (where n = not many, if any!)

Of his own accord, Satan fell. As he fell he pulled down the woman in the process, and the woman

fell. Having fallen, and changed by the knowledge, she seduced Adam into falling. Adam following hiswifes lead directly disobeyed his Makers command and fell, and as a result creation was ruined in

one day perhaps in the course of one hour. All three Lucifer, the woman and Adam fell in

Eden, the most prestigious address ever, on planet Earth. All three stumbled because of a tree in the

garden, and all three were judged in Eden where they sinned. The day they fell, that very day they

were judged and there was no delay in the judgment!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

To be more specific, all three individuals fell in the course of one morning/afternoon it was early

because a whole sequence of events had to unfold the temptation of the woman, the persuading

of Adam, the making of a covering of leaves, the hide & seek amidst the tree, the righteous

judgment, the ghastly sacrifice, and the speedy expulsion all of these had to take place before the


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evening of a new day. Proof of this = the urgent hiatus in Genesis 3:22 the sentence breaks off

mid-thought, because the outcome was just too horrible to consider.

However, though a willing party to the transgression, the woman was the injured victim of a

murderous deceit a lie that cast aspersions on the very nature and integrity of the Word of God.

Jehovah Elohim was their judge there is one Lord and one Judge = Jesus Christ the Word of God

defending His integrity with mercy, but at what cost the sacrifice of an innocent lamb Himself.

In the judgment on Adam, all that is subject to his dominion is likewise bound. Hence DEATH

pervades the whole organic realm... The strength of the Bible and Christian Doctrine properly

expounded is that it is the only place in all human endeavour, where a full EXPLANATION of death is

tendered.

Ralph Candlish

Bro[dot]Ralph[at]gmail[dot]com

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What the Bible Tells Us About the Fall of Satan