The Book of Genesis, more than any other part of the Bible, assumes a certain amount of prior knowledge on the part of the reader. We see in the first chapter the theology of God's Creation is presented, emphasizing the logical order. The six-day framework is meant to be taken literally (Exodus 20:11; 31:17), though not the specific order of events; it is more about the way things relate than about how it was done.
While we see that all the universe was created as a setting or the tableau for human existence, we learn nothing of the purpose of mankind's existence. We know from the Genesis 1 that man is required to seek fellowship with God, that such is man's nature by design, nothing is said of why God desired this. It is typical of Hebrew writing to aim for an application, not necessarily an explanation. The purpose of the story was state undeniably what man must do before God, by declaring the grounds for that doing.
Why God went to all this trouble is only hinted at in the Bible, and never clearly stated. That does not imply we must leave it alone, if we can piece together a picture of some sort. In each case where the subject is addressed, each writer sort of mentions it in passing. He refers to something that was apparently common knowledge, and therefore not worth exploring. What happened "before" Creation, if we may phrase it that way? What prompted God, Who needs nothing, to desire all this?
Genesis 2 sets a rather dramatic stage for several actors to play their parts. Genesis 3 begins quickly telling how it came to be that mankind should be born with a sinful nature. Abrubtly, we are introduced to a character whose existence it is assumed the reader would already understand. He is called "the Serpent," which is a euphemism for Satan. How could it be such an evil creature, with obviously so very much power and authority, be in a position to soil the innocence of Eden? As the only clue to what is going on, the question of "why Creation?" quickly becomes "whence Satan?"
How much of Genesis is properly taken literally is subject to debate, but Paul's comment to Timothy in 2 Timothy 2:15 is a reference to just such an effort -- to accurately discern the natural intent of the Word. Don't envision a big snake or lizard, but an "Angel of Light" (2 Corinthians 7:14). From the context, we can assume that Eve recognized him as someone to whom she might normally talk. If we compare this scene with the opening paragraphs of Job, we begin to get a picture of someone who was allowed to come and go on the earth at will, had tremendous power, and yet was somehow accountable to God. Further, he had some access the God's throne room, and seemed familiar with the protocols for addressing God.
Next, we look at Isaiah 14. Again, there has been much ink spilled over this one. One school of thought reminds us that every condemnation against a human, guilty of great evil, is at least an indirect condemnation of the one who inspired their evil: Satan. The poetic lines of condemnation for Nebuchadnezzar (vv. 12-15) sound a great deal like the condemnation against the "King of Tyre" in Ezekiel 28:11-19. In the case of Tyre, we know for a fact that there was never any person bearing the title "King." There was a Prince (more accurately translated "leader from among the people"). We also know that the Prince was simultaneously the high priest of a very nasty religion. In the eyes of Hebrew prophets, the pagan god a people worshipped was their true ruler. For centuries, Bible scholars have said that this passage in Ezekiel could only be about Satan. Keep in mind, that every pagan god and goddess was merely a front for a demon (1 Corinthians 10:19-20). It's not too much of a stretch to see Tyre's demon as Satan himself.
If you chase down the passages in Scripture regarding Satan (aka Lucifer, the Enemy, the Accuser, etc.) and piece them together, you get a feel for this character. Seen as a whole, they describe one who, at first was the "Covering Cherub" of God. Try to imagine that few in Creation can bear the presence of God Himself, without losing their created form (i.e., they die). Thus, someone had to be a cloak to shield Creation. No inanimate thing would do; so God created one to handle the task. This meant that all traffic/communication between God and Creation had to pass through this Living Cloak. No surprise that this being got a big head over his unique status, and tried to skim off some of that glory and praise meant for God, and keep it for himself. It's all metaphor, because Hebrew is itself mostly metaphor.
The next part I get from C.S. Lewis and his "Narnia" series of children's books. Knowing what we do about God, His holiness, etc., and His other characteristics, we can make certain assumptions based on the belief that God is also self-consistent. So God can't let this trespass by His Living Cloak go unanswered. He condemns Lucifer, but may have felt magnanimous about the need for clarifying the rightness of His judgment. At the same time, the punishment will fit the crime: there is conceived in the mind of God a proving ground between Lucifer's declaration about himself (declaration by behavior) versus what God had said was Lucifer's place. The proving ground would be a creature.
Of course, a place had to be made that would allow this creature to live, act, etc. So, we have the world, and all that is in it. Man is in the image of God, and God breathed life into Man; thus there is some inherent kinship. Man can choose to follow God, or he can listen to Lucifer's seductive lies about God and His purpose. All of humanity in history, until the Second Coming and Final Judgment, is one long courtroom testimony.
Beyond that, it's too murky for me to speculate. I'm already way out on a limb, but this explanation forms a useful part of my faith life serving Him. It seems to explain some things that happen beyond my control, and it helps to explain even my own feelings at times. Is it "The Truth"? Can't say. I only know it seems to fit with all the things that are much more clearly addressed in Scripture.
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Ed Hurst
revised 23 June 2003
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