90 Days with Scripture
Week 1: September 28, 2008
Genesis 3:1-24: When Everything Went Wrong
1 Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?” 2 The woman said to the serpent, “We may eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’ ” 4 “You will not surely die,” the serpent said to the woman. 5 “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”
6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. 8 Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. 9 But the LORD God called to the man, “Where are you?”
10 He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.” 11 And he said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” 12 The man said, “The woman you put here with me—she gave me some fruit from the tree, and I ate it.” 13 Then the LORD God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.”
14 So the LORD God said to the serpent,
“Because you have done this,
“Cursed are you above all the livestock
and all the wild animals!
You will crawl on your belly
and you will eat dust
all the days of your life.
15 And I will put enmity
between you and the woman,
and between your offspring and hers;
he will crush your head,
and you will strike his heel.”
16 To the woman he said,
“I will greatly increase your pains in childbearing;
with pain you will give birth to children.
Your desire will be for your husband,
and he will rule over you.”
17 To Adam he said, “Because you listened to your wife and ate from the tree about which I commanded you, ‘You must not eat of it,’
“Cursed is the ground because of you;
through painful toil you will eat of it
all the days of your life.
18 It will produce thorns and thistles for you,
and you will eat the plants of the field.
19 By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.”
20 Adam named his wife Eve, because she would become the mother of all the living. 21 The LORD God made garments of skin for Adam and his wife and clothed them. 22 And the LORD God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.
“The author uses irony to show the folly of man’s fall. He shows that even though man’s question to be like God was obtained, the goal itself proved to be undesirable. Man, who had been created ‘like God’ in the beginning, found himself after the fall curiously ‘like God’—but no longer ‘with God’ in the garden. In this subtle interchange, the author has shown that man’s happiness does not consist of his being ‘like God’ so much as it does his being ‘with God’ enjoying the blessing of his presence.” (Sailhamer, 59)
There are a lot of ways that these verses can be approached: we could dissect them and discover an anatomy of temptation; we could look at the different polemics spoken against Canaanite gods that Israel was faced with; we could look at the garden of Eden as a prototype of the tabernacle and temple that would later mark the Israel’s distinctive character; we could examine the insidious nature of evil. All of these are worthy investigations and indeed many commentators choose exactly these routes or at least mark them as significant side-streets or side trips along the way.
But I think there is a more important message here in Genesis 3 that we simply must not miss. We have to be careful to ask what it is that the Lord wishes us to understand from what is written. We can focus on the periphery, but it will serve us better if we have nailed down the center. After all, that is part of the problem in this very story: They didn’t pay attention to what the Lord said and instead they distrusted him and believed a liar. They distorted the word of God and listened to themselves. In doing so, we see that the entire universe has come under serious assault. There is no peace, and there will not be until…until…until…
Today we are beginning 90 Days with Scripture. The aim is to read through the entire Bible in 90 Days by reading a mere 12 pages per day or spending about 45-60 minutes with the Bible each day. Our goal in this series of sermons is to trace the history of humanity from start to finish, from first sin to final redemption, from Genesis to Revelation, to trace the big story from beginning to end, Alpha to Omega. I think what we will see is that God had a plan from the first. Today we begin where it all started going wrong, Eden, and begin to see the groundwork that God laid down for the future redemption and restoration of man.
I’d like to begin this series by noting a couple of the more important aspects of this particular passage of Scripture that will be fleshed out in due course of this series.
First, Paul Kissling illustrates my initial observation about this scene:
“The net result of the sin and its punishment is the distortion of every relationship between the Lord God and his creation…Humanity’s relationship with the Lord is damaged as they hide from him and the man blames the Lord for giving the woman to him. The relationship’s between men and women are scarred as the man passes off blame to the woman and they mus cover themselves from seeing each other’s nakedness. The man and the woman have distorted views of themselves as they are suddenly ashamed of their nakedness. The relationship with the animal kingdom is marred as the woman in part blames the deception of the serpent for her own desires….Humanity’s relationship with the animal kingdom is also distorted by the predicted enmity of the descendants of the woman and the serpent.”—197
Nothing could ever be the same. And nothing has been. Sin and its consequences is the one theological doctrine that is verifiable in every single person on the planet.
After the consumption of the fruit, we see blame. We see shame. We see a fear of the Lord that is newly introduced into the creation as man hides from the mere voice of God: “I heard you in the garden and I was afraid, so I hid.” In a sense we can say that God’s relationship with his creation too is ruptured. No longer is the ground ‘good’, but now it is cursed; no longer is the serpent part of the ‘good’ creation, but it too is cursed. Adam and Eve too are cursed and now there is subordination and authority: Adam names his wife. We see distortion in our own flesh: Eve’s increased pain in childbirth, the sweat of Adam’s brow and his backbreaking labor, and, of course, death. We see distorted hierarchy: her desire would be for her husband (which cannot be specifically sexual since a woman desiring her husband can hardly be a bad thing).
These effects continue in our day and we will see this enmity, this hostility unto murder, played out in the lives of Cain and Abel, Jacob and Esau, Israel and Egypt, 10 brothers verses Joseph. Israel versus Judah. It is a thread, this enmity, that runs the length of the Bible. But it is not without end. Enmity, hostility, violence–enmity unto murder, an eternal conflict–that’s what our relationships amount to now.
Second, sin ruptured God’s intent for the creation. One commentator said it this way:
In Genesis 3, YHWH’s intent for creation is ruptured. In challenging the divine design for creation, the human couple tragically altered their vital relationship with their Creator, with each other, the rest of the created order. Where once there was harmony, productivity, and meaning, there is now pain, struggle, and potential meaninglessness to life. The contrast could not be more poignantly drawn. In their desire to circumvent the need for a Sovereign Lord, the achieve not fulfillment but become keenly aware of the weakness and vulnerability of the creatureliness. In their relationship with each other, equality, mutual concern, and care are replaced by struggle, conflict, and obsession with hierarchical order….The story continues, for the God of Genesis 1-3 is a God who repeatedly calls his creation to realign with his purposes and intent. (Marrs, 36)
This is the core of the problem: We are simply not yet who we are supposed to be, and we live in a place that is not as it should be, and we are not towards each other the way we were intended to be. We live in a world of hostility and violence. Nothing is the way it should be. [See Romans 8:18-27]. Everything is fouled up; everything is wrong. Look the problem is not that someone on Wall Street made a bad choice; it’s that all of us have made bad choices. It’s not that our leadership in Washington is corrupt; it’s that all of us are corrupt. It’s not that hurricanes and tsunamis destroy this island or that state. It’s that nothing in creation is right.
Finally, and perhaps worst of all: we have been expelled from the presence of God. It was made abundantly clear in the commentaries that the exit to the East of Eden and the Cherubim flashing back and forth are two of the many signs that there is some temple or tabernacle imagery going on here. The tabernacle and temple were entered from the east; man exited the garden to the east. The cherubim were guardians of the temple, the holy of holies, and formed the seat on the ark of the covenant. Here they guard the entrance to Eden where man had unmediated access to the presence of God. Gordon Wenham wrote, “These features all combine to suggest that the garden of Eden was a type of the sanctuary where God is uniquely present in all his life giving power. It was this that man forfeited when he ate of the fruit.” (86)
Kissling agrees, “The cherubim serve as a warning and as an impediment to sinful human beings presuming that it is permissible for them to walk into the unmediated presence of the Lord.” (213)
No longer is there unmediated access to the presence of God. Man forfeited this when he sinned. We no longer enjoy that fellowship. Now, we are enemies with God.
This is what we gained and what we lost. Relationships all around. Creation out of whack. Presence of God denied. I think this story serves two purposes. First, it serves to demonstrate to us a sort of history of our origin and our sin (Wenham). The account of disobedience ‘traces the descent of the whole human race, [and] must have grave consequences for all mankind’ (91). On the other hand, it also serves as a paradigm for every story, of every human. It is, to be sure, ‘our’ story. One need only look to Ezekiel 28:12-19 to see how this story played itself out in the life of another.
What we ultimately see in Genesis 3 is that God himself remains God. He didn’t change because we altered the relationship. But God does become different to us. He becomes distant, distorted, and untrustworthy. His word becomes meaningless and uninteresting. Now disobedience is the defining characteristic because we thought that it was more important to be God than it was to be with God. “There’s a way that seems right to a man, but it only brings him death.” And from that point—everything changed.
Their act of disobedience became paradigmatic in every person, in every generation, in every community. All have this same distorted view of God. But that is not the entire story.
The creation may be frustrated. Relationships may be distorted. Salvation—defined here as unmediated access to God—may be impossible. But we are not without hope. And we see his grace in action here. We see grace in his provision of animal clothing. We see hope in Eve—the mother of all living. We see victory in the offspring of the Woman crushing the head of the serpent.
We see, ultimately, Jesus. He becomes the sacrifice that clothes us and hides our nakedness. Now, we are commended in Scripture to ‘clothe ourselves with Christ.’ To be clothed in his righteousness. He is our provision.
We see, ultimately, Jesus. He becomes for us the Resurrection and the life—our hope. It was he who is the Offspring of the woman who came to crush the head of the serpent and deliver the death blow to death. He is our hope.
We see, ultimately, Jesus. He becomes for us Mediator between God and man when He tears the temple veil. He ushers us in, by his own blood, into the presence of God. He is the Victor who restores the broken relationship between God and man.
The world is a broken place, but one thing we learn is our ‘expulsion from the garden indicates and irreversible change in man’s situation’ (Wenham, 91). But Scripture declares, boldly, that all the world’s ills, all the brokenness, and all the distortion will be put to rights only in Jesus Christ. Many people are looking for change—and rightly so. We want the world fixed. But the narrative of our history indicates that we messed it up and we are thoroughly incapable of fixing it. But the narrative also declares that God has taken every step, not just the first or the last, but every step, to fix what we broke. Turn your eyes upon God’s solution to all that is wrong; turn your eyes upon Jesus.
Soli Deo Gloria!
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