379. GENESIS - Chapter Three
"Also I will make him My firstborn, higher than the kings of the earth"
This chapter records how the serpent beguiled the woman and she fell. She, in turn, beguiled the man and he fell. The result was tragic, adversely affecting the whole plan of God in creation. Death, which previously had been only a possibility is now made a certainty. The lawof sin and death asserts itself so that humanity is death-doomed and in need of redemption. However, hope is also given to the human pair by the Divine promise of a seed who would overcome the effects of sin. Nevertheless, this demands something of man, and hence Adam andEve are taught the principles of sacrifice as necessary for forgiveness and redemption.
THE FALL OF MAN AND THE HOPE OF REDEMPTION —Ch.3:1-4:26
Temptation And Sin—vv.1-7
The serpent is introduced and described. His carnal reasoning shows that the human pair could respond to animal thinking, and pervert the great destiny that was placed before them. Eve falls to his temptation and Adam follows her in her folly. The immediate results of sin are described.
It was essential that the human pair be put under trial in order that character might be developed in them. They clearly understood the terms of the divine edict that would have produced willing obedience, and to fulfil Yahwehs purpose in them, but they chose to listen to the serpents carnal suggestions and therefore the divine trial is changed into human temptation. The temptation by the serpent causes the human pair to fall, and to earn the just punishment of death; but Divine grace triumphs over justice in extending mercy to the multitudinous seed of the woman. The means of redemption is foreshadowed in the murder of Cain and the replacement ofAbel with Seth.
VERSE 1
"Now the serpent"— We meet with the serpent throughout Scripture (see Rev.12:9; 20:2); sometimes as an animal, on other occasions as a symbol. The importance of the theme is shown in Yahweh's use of the serpent in outlining the Edenic covenant (Gen.3:15), forming the basis of His plan of redemption. The Hebrew word is nachash. Gesenius defines it as a serpent, so called from its hissing. He derives it from the verb which, he declares is "an onomatopoetic word," signifying "to utter a low hissing sound, to whisper, especially of the whispering or muttering of sorcerers ... in a wider sense, to divine, prognosticate".
"Onomatopoetic" means imitating the sound indicated by the word. In this case, the serpent is called nachash because the very sound of the word suggests the hiss of a snake. The root is translated "enchanter" in Deut. 18:10.
Davidson's Hebrew Lexicon gives its meaning as "to perceive, observe," "to use enchantment, divination." The serpent was used by the ancients for the purpose of divination, and, in consequence, was viewed attentively. Under this heading, therefore, its name signifies to acquire knowledge by experience in contrast to receiving it by Divine revelation.
Gesenius and Davidson, therefore, both see the meaning of the name as suggesting the whispered, seductive voice of the serpent, as well as describing its powers of observation. Dr. Strong in his Exhaustive Concordance gives the meaning of nachash as "a snake (from its hiss)," so that he, also, draws attention to its voice. The tongue is a serpent characteristic. See Psa. 12:4; James 3:5-8. Solomon likened a babbler to a serpent (Eccles. 10:11).
Significantly, from the same root, nachash, is derived Nechosheth, "brass, brasen (i.e. copper)." This is a base metal which figuratively represents the flesh. In Jer. 39:7; 52:11 the word is translated "chains" (of Babylon). In Judges 16: 21; 2 Sam. 3:34; 2 Kings 25:7; 2 Chron. 33:11; 36:6, it is rendered "fetters of brass." In Ezekiel 16:36, it is translated "filthiness." Thus, in all of these places, it is related to the flesh.
Davidson gives as the meaning of the root word, "To acquire knowledge or experience by attentive observation," and this is indicated in Gen. 30:27, where the phrase, "I have learned by experience" is derived from nichashti — which, according to Davidson, is derived from nachash. Thus the word signifies: to gaze, view attentively, pry into, observe narrowly; as well as to talk, babble, etc.
On the basis of this significance of the word, the following comment from Elpis Israel is to the point:
"How did the Serpent know that the Lord God knew that these things would happen to them (Adam and Eve) in the day of their eating? How came he to know anything about the gods, and their aquaintance with good and evil? And upon what grounds did he affirm that they should not surely die? The answer is by one of two ways — by inspiration; or by observation. If we say by inspiration, then we make God the author of the lie; but if we affirm that he obtained his knowledge by observation — by the use of his eyes and ears upon things transpiring around him — then we confirm the words of Moses, that he was the shrewdest of the creatures the Lord God had made" (p. 82).
The word nachash has been used to describe various animals: the crooked serpent (Job 26:13), the crocodile (Isa. 27:1; Amos 9:3, etc.). However, the reference to the serpent in Isaiah 65:25, "Dust shall be the serpent's meat," shows that the animal referred to in Genesis 3 was the serpent of the snake family.
"Was more subtil than any beast of the field which Yahweh Elohim had made" — The serpent was shrewder than all other "beasts of the field." This attribute of subtility, shrewdness, or wisdom is commended by the Lord Jesus, who advised his disciples to be "as wise as serpents" (Matt. 10:16).
Therefore, at this stage, together with all other forms of creation, it was "very good" (Gen. 1:31). "It was, probably, because of this quality of shrewdness, or quickness of perception, that Adam named it nachash; which is rendered by drakon (dragon) in the New Testament, from derkomai, to see (Rev. 20:2)" (Elpis Israel, p.50)
"And he said unto the woman" — He challenged the "weaker vessel" (1 Pet. 3:7). This has been a characteristic of human serpents ever since (cp. Rom. 16:18-20). Evidently, the serpent awaited a moment when Eve was on her own; whilst, for her part, she should have directed the enquiry to her husband, or have considered it in conjunction with him. But her feminine curiosity got the better of her, and led to the tragedy of the Fall.
"Yea, hath God said?" — This is a half-reflective exclamation, as if the serpent had brooded long over the matter, and come to an unwelcome conclusion. It reasoned on completely earthy principles; it was the logic of flesh speaking, very good of its kind, but not adapted to reasoning upon Divine principles.
"Ye shall not eat of every tree of the garden?" — This is a deliberate exaggeration, as though to excite comment, and arouse criticism of God. The Revised Version renders the question: "any tree of the garden?"
VERSE 2
"And the woman said unto the serpent, We may eat of the fruit of the trees of the garden" — The woman recognised her association with her husband in this prohibition. The Elohim had declared the law to Adam before her formation (Gen. 2:17), and he had faithfully passed on the teaching to her; a responsibility husbands have towards their wives (1 Cor. 14:35).
VERSE 3
"But of the fruit of the tree which is in the midst of the garden" — There were two trees strategically placed in the midst of the garden (Ch. 2:9), though the prohibition rested only on one of them.
"God hath said" — Whereas the serpent reasoned from fleshly motives stimulated by observation, she expressed the mind of God, given by revelation.
"Ye shall not eat of it, neither shall ye touch it, lest ye die" — This is additional to the strict letter of the law (Ch. 2:17), but it does express the spirit of it. No doubt Adam and Eve had received further instruction from the Elohim on the application of the law, and they had stressed the danger of even touching the tree; and now this, in turn, was faithfully expounded by the woman, who in declaring the mind of the Spirit thus opposed the mind of the flesh.
Yet the text indicates a "watering down" of the Divine edict, as is so often done by people today.
Yahweh had said "dying thou shalt die". But Eve said "Lest ye die". The Hebrew word pen has the indication "peradventure"; "in case" — see Ch. 3:22; 19:15,17,19; 38:11,23.
VERSE 4
"And the serpent said unto the woman, Ye shall not surely die" — This was a lie. See John 8:44. On what grounds could the serpent make such a contradictory claim? Only by reasoning the matter on a fleshly basis, and in the absence of belief in the revealed Word of God. From normal observation, there was no reason to believe that Eve would experience any physical deterioration of nature as the result of partaking of the forbidden fruit; and therefore why assert the contrary! The serpent either disbelieved the Divine decree, or by his subtle reasoning adduced that it could be defeated. In what way? The serpent did not say, but he hinted that the wisdom that would be released by partaking of the forbidden fruit would enable the human pair to counter it, for they would become "as Elohim, to know good and evil."
The Hebrew text reads "dying ye shall not die" (G.R. Berry, Interlinear Hebrew English Old Testament; R.V.; Young's Literal Translation). There is no word in the Hebrew text for "surely" in either 2:17 or 3:4.
VERSE 5
"For" — Then follows the serpent's faulty reason why death would not take hold on Eve if she ate.
"God doth know" — The serpent does not use the Divine Name which Moses has introduced into the narrative; and this is appropriate to the circumstances, not only because it had not then been revealed as it was later (Exod. 6:3), but because the use of the Covenant Name would have been unbecoming on the lips of the serpent.
"That in the day ye eat thereof, then your eyes shall be opened" — The serpent reasoned that their understanding would be advanced by eating the fruit of the tree. This was literally true (see v. 7), but not in the way he intended. He set forth the prospect of increased wisdom as the means whereby death could be defeated; but when their eyes were opened subsequently it only revealed their state of nakedness.
"And ye shall be as gods" — The word is Elohim as in the beginning of the verse where the word is rendered "God." The Revised Version consistently translates this as God: "Ye shall be as God."
"Knowing good and evil" — See note Gen. 3:22.
VERSE 6
"And when the woman saw" — The statement of this verse illustrates the teaching of James 1:14-15. Another classic example is that of Achan who confessed: "I have sinned: I saw; I coveted, I took" (Josh. 7:20-21). The tempting philosophy of the serpent had inflamed lust in Eve; she now looked at the tree with a longing she had never previously possessed. The earthy, fleshly intellectualism of the serpent had now imparted to her new ideas, for her mind had become serpentised. Mentally she was defiled. Whereas previously she had legitimate desires and was free to satisfy them; now she had a longing, generated by the unlawful suggestions of the serpent, to eat of that which was forbidden. The more she looked at the tree, the greater this desire became. She was now under the domination of the "lust of the flesh, the lust of the eyes, and the pride of life" which sum up the three avenues of temptation, but which, taught John, "are not (out) of the Father" (1 John 2:16). They are "not of the Father" because, in their inflamed condition, they were brought into existence by the serpent.
"That the tree was good for food" — The lust of the flesh aroused.
"And that it was pleasant to the eyes" — The "lust of the eyes." See the margin: "a desire to the eyes".
"And a tree to be desired to make one wise" — The pride of life.
"She took of the fruit thereof — This was the first act of folly leading to sin. She probably tentatively touched the fruit (cp. v. 3) whilst caressing it with her eyes. Then, finding that no evil effects followed, she was led to eat it.
"And did eat" — She was now morally defiled. She had boldly grasped at equality with the Elohim; revealing an attitude of mind contrary to that required of God. How different from that manifested by the Lord Jesus (see Phil. 2:5-10). He recognised that equality with God was "not a thing to be grasped at," and so submitted to the Father's will in all things.
But Eve had acted in a presumptuous manner. She should have rejected the temptation of the serpent, or, at least, she should have conferred with her husband. He was made "in the image and likeness of the Elohim" (Gen. 1:26), whereas she was "the glory of the man" (1 Cor. 11:7). Being formed out of his side, designed as his counterpart (Gen. 2:20), his help meet, she should not have acted independently of him (see l Cor. 11:8-11).
But she did, and because she did, Paul reasons that women should take heed and not "usurp authority over the man, but to be in silence" (1 Tim. 2:12). He points out that Adam was first formed, and then Eve; and that Adam was not deceived by the serpent, but was seduced through her (1 Tim. 2:13-14). To demonstrate that principle, Paul established the ecclesial discipline of the subjection of sisters (1 Cor. 11:8-11) that all members might be instructed.
"And gave also unto her husband with her" — There is usually great sociality in sin; its effects spread to others as leaven does in dough (1 Cor. 5:6-7). Let us follow the Apostle's advice, and purge out the leaven by refusing to associate with or condone the practice of sin. This action may be seen to be only a little deviation, but it resulted in the devastation of the lives of Adam and Eve, and the sentence of death on all their posterity. The apostolic advice is to "make no provision for the flesh to fulfil the lusts thereof (Rom. 13:14).
"And he did eat" — It is sometimes taught that Adam did so with his eyes open to the enormity of the act, and as a gesture of love towards his wife, preferring to perish with her than to remain alone faithful to God. This is suggested in view of Paul's comment: "Adam was not deceived" (1 Tim. 2:14). In so writing, however, the Apostle obviously had in mind the deception of the serpent which was limited to Eve. She was deceived by the serpent, and Adam was seduced by his wife. If the theory suggested were correct, why did he later accuse her before God (v. 12)? We cannot effectively help those whom we love by joining them in acts of sin or rebellion against God; but, rather, in maintaining obedience. Adam would have been far better placed to help and lead his wife if he had remained faithful. As it was, she not only became a sinner but also a successful seducer.
VERSE 7
"And the eyes of them both were opened" — They became more observant than previously and aware of sin.
"And they knew that they were naked" — The Hebrew yada signifies to know by observation or experimentally. In Genesis 4:1 this is associated with the sexual act. Adam and Eve became conscious of their nakedness as never before, and sexual desire became aggravated. This led to a state of self-consciousness and shame which is a reaction to sin. A sinner becomes self-conscious, whereas he should be God-conscious. The eyes of Adam and Eve were now full of themselves, whereas previously they were more conscious of God.
In Scripture, "nakedness" is symbolic of a state of sin. See Rev. 3:17; 16:15. It is recorded of Ahaz that "he made Judah naked, and transgressed sore against Yahweh" (2 Chron. 28:19).
"And they sewed fig leaves together" — The large fig leaves seemed appropriate for that purpose. Afterwards, the fig tree was used as a symbol for Israel (Joel 1:7) because of the value of its fruit. Some species bear fruit throughout the year, the symbol thus suggesting that a true Israelite should bear fruit "in season and out of season" (2 Tim. 4:2). Christ cursed the barren fruit tree, because it had ample leaves, but no fruit; it had plenty of promise, but no performance (Mark 11:13-14).
"Made themselves aprons" — They manufactured a covering of their own devising; they attempted to hide their sin by their own means, and in the absence of sacrifice. They had yet to learn the lesson, that "without shedding of blood there is no remission (of sin)" (Heb. 9:22; Matt. 26:28). Those aprons did not hide their sin from God, as Job remarked (see Job 31:33).
God Investigates The Cause Of Sin — vv. 8-13
The Elohim conduct an inquest on the cause of sin, and, uncovering the part the serpent played in it, condemn the parties responsible, and proclaim the first Covenant of promise on that basis.
VERSE 8
"And they heard the voice of Yahweh Elohim walking in the garden" — A "voice" does not "walk." However, the Hebrew golquole is frequently rendered "sound," and is so in this place in the Revised Version. It is used elsewhere of the sound of footsteps (2 Sam. 5:24; 2 Kings 6:32), and doubtless that is what is intended here. Adam and Eve heard the sound of the approaching angel, and being sadly conscious of their sin, they experienced fear. It is significant that Moses has used here the Covenant Name of Yahweh, as though as to remind the reader that the Divine Covenant with man had been broken by Adam. Of course, it was not the Eternal Father Himself who appeared to man, but His representative as in Exodus 23:20. Yahweh Himself dwells in unapproachable light, and has never been seen by mortal man (1 Tim. 6:16).
"In the cool of the day" — This is an idiom for evening, for in the Middle East, a cool breeze moves in upon the land at sundown. "Cool" is from "ruach" (see margin), "wind". Variations of temperature would not affect the angel, but could do so to man; so that in this, we have an evidence of Divine grace, in that he approached man at the most comfortable and pleasant time for him. See Song 2:17.
The guilty day of sin (the end of the Law of Gen. 2:17) was about to close, and a new day of grace commence. As the Hebrew day commences at sundown, the "cool of the day" would constitute the end of the day.
"And Adam and his wife hid themselves" — This was because of guilt, but it was ineffectual. "Can any hide himself in secret places that I shall not see him? saith Yahweh" (Jer. 23:24). "All things are naked and opened unto the eyes of Him with whom we have to do" (Heb. 4:13; Amos 9:2-3). Yet though we know this to be true, we act as though sin is hidden from God, when we are able to hide it from man! Let us bear in mind that we are always in the presence of Yahweh; and so we should "walk as before Him" in spiritual maturity (Gen. 17:1). It is the fool who saith "There is no God" (Psalm 14:1). "Blessed is the man whose sin is covered" declared David (Psalm 32:1-7). Despite his fig-leaf covering, Adam realised that he was in a state of sin before his God.
"From the presence of Yahweh Elohim amongst the trees of the garden" — "Presence" is paniym in Hebrew, and signifies "faces." The "faces" of Yahweh Elohim were those of the Elohim who represented and manifested Him.
VERSE 9
"And Yahweh Elohim called unto Adam, and said unto him, Where art thou?" — Another act of grace; Yahweh called, as He has continued to do (Luke 19:10; Rom. 5:6-8). Note how "the longsuffering of God waited" with outstretched hands, as it were, "in the days of Noah" (1 Pet. 3:20), as it again does today (2 Pet. 3:15).
VERSE 10
"And he said, I heard Thy voice in the garden" — The R.V. margin renders this as "sound".
"And I was afraid" — This was the result of a defiled conscience. In Clerical Theology Unscriptural, Bro. Thomas comments:
"A good conscience is without shame or fear. Transgression of law, or sin, converts a good conscience into a bad one, and develops shame or fear. Before he sinned, Adam's conscience was good. He was naked, but not at all ashamed or afraid of the presence of the Elohim; but immediately after, his conscience being defiled, shame and fear caused him to hide himself because he was naked or uncovered. This teaches that sin needs to be covered. Adam undertook to cover his sin the best way he could devise, being ignorant of the way sin is covered by Divine appointment. But the Lord God stripped him of his own device which did not recognise the need of bloodshedding in the covering of iniquity. He taught Adam to shed the blood of a lamb, and to cover his nakedness with its skin. This was the 'lamb slain from the foundation of the world', and represented him who is the Lamb typically slain from the foundation of the world (Rev. 13:8). Adam and his wife were in this manner clothed by Yahweh Elohim, and being thus clothed their sins were expiated or covered."
"Because I was naked; and I hid myself — In Scripture symbology nakedness is treated as a state of sin (Rev. 16:15). Adam's declaration was a confession of sin. His statement, "I hid myself was an acknowledgement that a covering was needed.
VERSE 11
"Who told thee that thou wast naked?" — He was self-condemned by his very words which revealed the fact of his sin.
"Hast thou eaten of the tree?" — Adam's fear and his shame of nakedness revealed his moral state. The eating of the tree had obviously caused a moral deterioration which affected his nature. He was now no longer "very good" having been stricken by sin.
"Whereof I commanded thee that thou shouldest not eat" — This was the real moral issue. Adam's sin lay not in eating fruit as such, but in disobeying God's command. It is sufficient that God has expressed His will; true love of God will respond accordingly, even though the worshipper does not comprehend why such a command is given.
VERSE 12
"And the man said, the woman whom Thou gavest to be with me" In this preamble, Adam sought to lay whatever blame he could on others. Whilst he did not deny that he had done wrong, he tried to convince the angel that it was not altogether his fault. God had imposed certain responsibilities upon him in supplying him with a wife, and Adam sought to shift some portion of blame on to both the woman and the God-given responsibility. Thus he attempted a measure of self- justification. How different in attitude was the second Adam, who willingly took upon himself the failings of his Bride (Matt. 8:17; Psa. 69:5; Eph. 5:26-27). He stood as representative of the people, bearing their sins "in his own body on the tree" (1 Pet. 2:24; Gal. 3:13; Isa. 53). Instead of complaining of the added responsibility imposed on him by shouldering the work of atoning for his Bride as well as ensuring his own salvation, the Lord declared: "I come... to do Thy will, God" (Heb. 10:7).
Both Adam and his wife appear in better light once they opened up their transgression to God.
Nevertheless, Eve passed some of the blame on to the serpent, though with more reason and justice than did Adam in blaming his wife. The serpent beguiled through his subtility.
Paul similarly uses the circumstances to warn simple-minded believers against the seductive subtility of false teachers who can draw them away from the Truth in Christ (2 Cor. 11:1-4).
Judgment, Punishment, and Hope vv. 14-19
Having listened to the evidence from the parties concerned, Yahweh, through His angelic representative, proceeded to pass judgment and sentence. But, as always, He mingled mercy with justice, and gave hope of salvation through the Edenic covenant.
VERSE 14
"And the Lord God said unto the serpent, Because thou hast done this" The motives of the serpent were of the most benevolent nature; but it failed through presuming to philosophise on matters too high for its ability. When it spake, it spake the animal mind of the flesh. It was "very good" of its kind, but it was not designed to reveal the "likeness of the Elohim".
"The thinking of its flesh could not ascend to faith, being destitute of the organic ability to believe; therefore its speech could express only fleshly thoughts. Faith was too high an attainment for it. The light of God's law could not shine into it. Like all the inferior animals, it was a creature of mere sensation; and could utter only sentences formed of combinations resulting from the impressions of sensible objects transmitted to its sensorium by the five senses; it transcended them, however, in being more observant and reasoning than they" (Elpis Israel, p. 88).
In the condemnation now pronounced upon it, motive was not taken into consideration.
"I did eat"
"What it had done, and not what it intended to do, was made the ground of this is a frank and open confession of sin, and as such must have pleased the angel.
VERSE 13
"And Yahweh Elohim said unto the woman, What is this that thou hast done?" The woman had been presented to the man as a "help meet (or fit) for him," but she did not act in that capacity by inciting him to sin. Wives can help or hinder their husbands in their service to Yahweh. There are many warnings in the Word because of wives acting contrary to their function as helpmeets: see Isa. 3: 16-26; 32:11-12; Amos 4:1-4. When husband and wife are united in their service to Yahweh, the foundation of true domestic happiness is established. Because of such cooperation, Aquila and Priscilla proved outstandingly helpful in the activities of the Truth (cf. Rom. 16:3).
"And the woman said, the serpent beguiled me and I did eat" Here, again, is a frank confession of sin, and the Serpent's condemnation .... It was incapable of moral intention. It did not intend to deceive; but it did deceive; therefore, it was a deceiver. It did not intend to lie; but it did lie; therefore, it was a liar, and the father of a lie. It did not intend to cause the woman's death; but still it brought her under sentence of death; therefore, it was a murderer: and became the spiritual father of all intentional liars, deceivers, unbelievers, and man-killers, who are styled 'the Serpent's seed'" (Elpis Israel p. 88).
It is significant that no question was asked of the serpent, nor did it attempt to shift any of the blame on to anybody else, as did the man and the woman. Surely this shows the fallacy of a theology that teaches the existence of a superhuman devil. If such a being was responsible, why was not the fact plainly stated? But the serpent had nobody to blame, and its silence is eloquent testimony against the existence of such a being. The serpent, itself, was responsible for the form of reasoning that planted the idea of sin in the mind of Eve.
"Thou art cursed above all cattle and above every beast of the field" — Though the serpent was not specifically under the law to which the human pair were subject, it could not escape the responsibility of its action. There are certain obvious requirements, needing no stated law — such as, that God's Word is inviolate; but the serpent had cast doubts on the Divine revelation. Ignorance is no justification for sin, and God metes out punishment upon morally irresponsible agents who break fundamental principles of righteousness. See Gen. 9:5; 15:16; 20:6; Exod. 21:28; Lev. 20:15; Zech. 1:15; Eph. 5:6. The result of the curse involved all cattle, because the deterioration that it wrought in man would affect all creation. The ground itself was cursed (v. 19), and so, also, were all forms of life that came out of it, or that were dependent upon it. Animals that previously had been vegetarian (Gen. 1:30), now became fiercely carnivorous, and began to prey one upon another: a condition that will be changed when the millennial blessing is poured down from on high (Isa. 65:25). The curse, therefore, had a physical reaction. The general result is summed up by Paul in the words: "For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was subjected to vanity, not of its own will, but by reason of Him Who subjected it in hope: because the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God" (Rom. 8:19-21; R.V. mg.).
"Upon thy belly shalt thou go" — Though the word "belly" frequently occurs in Scripture, the Hebrew word gachown, here translated "belly", only appears in this passage and in Leviticus 11:42. According to Davidson, it is from a Hebrew root, signifying "to incline, or bend". To crawl upon the belly is a sign of degradation; and in this case denotes one whose support is the flesh. The Apostle referred to some who "serve not... Jesus Christ but their own belly" (Rom. 16:18), and to others whose "God is their belly" (Phil. 3:19). These are people motivated only by the flesh which they serve with the ardor of a genuine worshipper.
It is significant that the only other place where gachown is used is in relation to creatures that should be "held in abomination". Thus: "Whatsoever goeth upon the belly ... are an abomination" (Lev. 11:42). In like manner we should view the serpent-like characteristics of the flesh, which are the basis of the thinking of the carnal mind.
Upon this, Bro. Thomas comments in Elpis Israel:
"The Carnal Mind is an expression used by Paul; or rather, it is the translation of the words used by him, in his epistle to the Romans. It is not so explicit as the original. The words he wrote are to phronema tes sarkos, the thinking of the flesh. In this phrase, he intimates to us that the flesh is the thinking substance, that is, the brain; which, in another place, he terms, 'the fleshly tablet of the heart'. The kind of thinking, therefore, depends upon the conformation of this organ. Hence, the more elaborate and perfect its mechanism, the more precise and comprehensive the thought: and vice versa. It is upon this principle such a diversity of mental manifestation is observable among men and other animals: but after all, how diverse soever they may be, they are all referable to one and the same thing — the thinking of the flesh, whose elaborations are excited by the propensities, and the sensible phenomena of the world.
"Now, the law of God is given, that the thinking of the flesh, instead of being excited by the propensities within, and the world without, may be conducted according to its direction. So long as Adam and Eve yielded to its guidance, they were happy and contented. Their thoughts were the result of right thinking, and obedience was the consequence. But when they adopted the Serpent's reasonings as their own, these being at variance with the truth, caused an 'enmity' against it in their thinkings, which is equivalent to 'enmity against God'. When their sin was perfected, the propensities, or lusts, having been inflamed, became 'a law in their members' ; and because it was implanted in their flesh by transgression, it is styled, 'the law of sin'; and death being the wages of sin, it is also termed, 'the law of sin and death'; but by philosophy, 'the law of nature'." (Elpis Israel, pp. 89-90). This law of nature can be styled the serpent in the flesh, which is grovelling and earthbound in its thinking.
"And dust shalt thou eat all the days of thy life" — This is a figurative expression denoting the degraded, grovelling condition of the serpent, and of the state of fallen flesh, of which it is a symbol. See Micah 7:17 where the nations, brought into subjection to Christ, are said to grovel before him, and to "lick the dust as a serpent". In fact, snakes do not eat dust, but are entirely carnivorous. They feed only on animals swallowed whole with no chewing. Their jaws can dislocate and dilate enormously to engulf prey much thicker than themselves; they can also pass long periods, sometimes over a year, between feeds. Doubtless when they swallow their prey they consume dust as well; but the reference should not be taken literally, but is equivalent to saying idiomatically, You will be humiliated (see Psa. 72:9; Isa. 49:23). The serpent is a pictorial representation of the earthy nature of flesh (1 Cor. 15:47). This will continue in the kingdom, among the mortal populations of the earth. Thus the serpent is described as remaining unchanged from its present condition, though the other animals will be subjected to change of habits (see Isa. 65:25).
VERSE 15
"And I will put enmity" — There is war to the death between the way of righteousness and the way of sin. See John 15:19; 16:33; Rom. 7:18-23; 8:6-7 mg.; Gal. 5:17, and elsewhere.
"Between thee" — This declaration of God, separating the serpent from the woman, and providing the basis for the first promise of redemption, must be interpreted allegorically. In that light, the serpent stood for what it proclaimed: "Ye shall not surely die" (v. 4). This error was an emanation of the thinking of the flesh called "the carnal mind" by Paul, which, he declared "is enmity against God" (Rom. 8:7). By his teaching, the serpent became "the father of lies", and all who endorse or proclaim error are considered as its seed, or children (John 8:44). Accordingly, in the allegorical signification of this statement, the serpent represents the spirit of error and deceit as it emanates from the carnal mind. It is frequently used for those who oppose the Truth (Psa. 58:4; 140:3; Matt. 23:33; Rev. 12:9), manifesting themselves as adversaries of the righteous. Its error stemmed from its presumption in reasoning upon Divine law from the standpoint of the flesh. This philosophy caused Eve to view the forbidden tree anew, and its attractive appearance aroused in her the latent propensities of the flesh which then became active and demanding. "The lust of the flesh, the lust of the eyes, and the pride of life" which John teaches is "not of the Father, but is of the world" (1 John 2:16) were inflamed, and became "the word of the serpent" made flesh in her. Elsewhere, these lusts are given the title of sin in the flesh (Rom. 8:3), or "sin that dwelleth in me" (Rom. 7:20). Because this was first manifested through the prompting of the serpent it is treated allegorically in the Edenic covenant as the serpent in the flesh. This is the "devil" or diabolos of the N.T., which term is defined as "that which has the power of death" (Heb. 2:14), elsewhere described as "the law of sin and death", "sin that dwelleth in me", "sin in the flesh" (Rom. 7:20; 8:2,3). Paul described how that this "warred against the law of my mind" (Rom. 7:23), and in doing so gave expression to the enmity described by God in the verse before us. There is constant enmity between the lusts of the flesh and the requirements of God as set down in His law.
That the serpent is used allegorically of sin is shown by the punishment meted out to Israel when the people "spake against God, and against Moses" (Num. 21:5). Serpents appeared among the people, the sting of which proved fatal (cp. 1 Cor. 15:56), so that "much people of Israel died". In panic, the rest of the people appealed to Moses for help, and he interceded with God on their behalf. He was told to make a serpent of brass, and to set it on a pole, so that the people might view it. All who did so in faith were saved from the death that threatened them. The serpent on the pole illustrated to the people what they should do to the "serpent" within (the carnal mind that inflamed lust): they must crucify it if they would live. But unlike the active serpents on the ground, there was no venom in the serpent on the pole; similarly sin must be neutralised in us if we would live. The serpent on the pole, therefore, represents the Lord Jesus Christ who came in the nature common to all. On several occasions he compared his crucifixion with the "lifting up" of the serpent in the wilderness (John 3:14-16; 8:28; 12:32), thus identifying his nature with the allegorical significance of the serpent. All who would follow Christ must likewise "crucify the flesh with the affections and lusts" (Gal. 5:24).
The term devil is not only used to define physical sin in the flesh, but all those who are motivated thereby. It is applied to individuals who stand in opposition to the way of righteousness (e.g. John 6:70), or to governments that are antagonistic to the principles of Christ (e.g. Rev. 2:10). The serpent is used in similar fashion. It is applied to the sin promptings of the flesh that must be crucified (Num. 21:6; Gal. 5:24); to actual transgression (Psa. 58:4); and to the political sin-powers of the world of flesh (Rev. 12:14; 20:2).
In Eureka vol. 1, pp. 248-249, Bro. Thomas has this to say on the word diabolos or devil:
"By this time, I apprehend, the intelligent reader will be able to answer scripturally the question, 'What is that which has the power of death?' And he will, doubtless, agree, that it is 'the exceedingly great sinner SIN,' in the sense of 'the Law of Sin and Death' within all the posterity of Adam, without exception. This, then, is Paul's diabolos, which he says 'has the power of death'; which 'power' he also saith is 'sin, the sting of death'.
"But why doth Paul style Sin, diabolos? The answer to this question will be found in the definition of the word. Diabolos is derived from diaballo, which is compounded of dia, a preposition, which in composition signifies across, over,... and intransitively, like the Latin trajicere, to pass over, to cross, to pass. This being the signification of the parent verb, the noun diabolos is the name of that which crosses, or causes to cross over, ox falls over. Diabolos is therefore a very fit and proper word by which to designate the law of sin and death, or Sin's flesh. The Eternal Spirit drew a line before Adam, and said, Thou shalt not cross, or pass over that line upon pain of evil and death. That line was the Eden law; on the east of that line was the answer of a good conscience, friendship with God, and life without end; but on the west, fear, shame, misery, and death. To obey, was to maintain the position in which he was originally placed: to disobey, to cross over the line forbidden. But 'he was drawn away, and enticed by his own lusts'. The narrative of Moses proves this. The man was enticed of his own lust to cross over the line, or to disobey the law; so that his own lust is the Diabolos. Thus, etymology and doctrine agreeing, our definition must be correct".
According to this, the original diabolos was the serpent, whose seductive, tempting voice, lured Eve and then Adam to disobey. In Eden, therefore, there was an external tempter in the person of the serpent. But as the propensities were inflamed through the original transgression, the tempter, the serpent, has been found within.
"And the woman" — The woman is representative of the Ecclesia. She was so
The Edenic Covenant — Genesis 3:15
God's plan of redemption is based upon three covenants of promise: the Edenic, the Abrahamic, and the Davidic.
They build one upon another:
1. The Edenic promises everlasting life — that which Adam lost through sin.
2. The Abrahamic promises an everlasting inheritance — replacing that which Abraham gave up when he left Ur.
3. The Davidic promises an everlasting kingdom — which was desired by David, but which he did not then obtain.
Life, inheritance and glory are thus set before those who answer the call of God. The first is necessary for the enjoyment of the second; and the second is essential for the attainment of the third.
The covenant of Genesis 3:15 should be interpreted allegorically. The three parties to it are:
The Deity and the enmity to which He makes reference. The serpent and its seed.
The woman and her seed.
The covenant is based upon "enmity" which God's way creates between two parties: the serpent and the woman.
Interpreted allegorically, the serpent represents that which he proclaimed. He declared: "Thou shalt not surely die". That was a lie, the product of his own thoughts, reasoning upon his own observation. Hence it was the emanation of the thinking of the flesh. This, in its outworking, incited Eve to sin which, in turn, brought death. The serpent, therefore, stands for the flesh unilluminated by divine revelation, formulating false teaching, bringing forth sin and death.
The woman, on the other hand, proclaimed the truth received by divine revelation. She faithfully set forth the facts concerning God's law, even though subsequently, she sinned. In the allegory she represents those who receive divine
instruction.
The two principles, represented by the serpent and the woman, are mutually antagonistic, made so by the creation of divine law.
The three principles forming the basis of the covenant can be allegorically set out as follows:
The Serpent
Expressed the mind of the flesh, based on mere observation.
Proclaimed false doctrine.
The Enmity
"I will put enmity." Enmity between the mind of the spirit and that of the flesh as taught by Paul: Rom. 8:6-7 mg.; Gal. 5:17. Enmity between truth and error: 2 Cor. 11:3-4,13; Gal.1:8-9.
The Woman
"God doth know." Expressed the mind of the spirit given through divine revelation. Proclaimed the Truth: Gen. 3:2-3. The serpent's teaching brought forth sin. Resulted in death. The Seed of the Serpent are those motivated by the mind of the flesh. They are described as being "in the flesh". Rom. 7:17-23; 1 Cor. 15:33,56; Eph. 4:18; Rom. 6:23. Matt. 23:33; John 15: 19; 16:33.
The Truth leads to obedience: Rom. 6:17. The Truth is designed for Life: John 17:3. The Seed of the Woman are those motivated by the mind of the Spirit. They are described as being "in Christ". Rom. 8:8.
The word "bruise" in Gen. 3:15 is from the Hebrew shuwph, "to crush". The "enmity" established between the two ways of thought and action would result in the seed of the woman being temporarily incapacitated by a crushed heel; but would ultimately result in the seed of the serpent experiencing a fatally crushed skull. The fulfilment of the promise is expressed in the following terms: "Forasmuch then as the children are partakers of flesh and blood, he (the seed of the woman) also himself likewise took part of the same (fallen human nature — sin's flesh, Rom. 8:3); that through death (a crushing of the heel) he might destroy him that had the power of death, that is, the devil (a crushing of the head); and deliver them who through fear of death were all their lifetime subject to bondage" (Heb. 2:14-15).
That "which has the power of death" is sin (Rom. 5:12; 6:23; 1 Cor. 15:56); that which Christ "came to destroy" is sin (Heb. 9:26; 1 Cor. 15:3; 1 John 3:5). These two lines of investigation both reveal that the devil is a synonym for sin.
The outworking of sin brought a change in the condition of Adam's nature. It was no longer "very good" (Gen. 1:31), but "evil from his youth" (Gen. 8:21), defined by Paul as "sin's flesh" (Rom. 8:3). For "sin" is used in two ways in Scripture: first, to denote actual transgression (1 John 3:4); second, to denote man's mortal, sin-prone nature, as the root cause of transgression (Mark 7:20-23). Hence it is styled by Paul "the law of sin which is in my members" (Rom. 7:20,23).
Christ came in the nature common to all mankind. Strengthened by the Father (Psa. 80:17), he conquered the flesh in life, and manifested the Divine character to perfection. His obedience extended to submitting to his death on the cross, thus publicly demonstrating that flesh must be crucified in order to serve God aright (Gal. 5:24). His obedience "even unto the death of the cross" ensured his resurrection to life eternal. Though he had been "crushed on the heel", he succeeded in "crushing the head", or destroying, that which would have held him in captivity to sin. Through grace and mercy, Yahweh offered forgiveness to all who would come unto Him through Christ. By an acknowledgement of the Truth, followed by the act of obedience in passing through the waters of baptism unto newness of life (Rom. 6:4), those "in Christ" constituting the multitudinous seed of the woman, commence a walk in faith that can gain for them eternal life in the Age to come. Sin may crush them on the heel, but in the strength of Yahweh, manifested through His Son, they will ultimately attain unto the victory that will lead them triumphantly from domination of sin in life, and from the grave, through a resurrection to life eternal.
The Edenic covenant opened a way to life eternal for those who would avail themselves of the provision God then proceeded to reveal to Adam and Eve. In her formation, as well as in her sin. See the use of this symbol 2 Cor. 11:3; Eph. 5:31-32; Isa. 54:6.
"And between thy seed" — Those governed by the mind of the flesh. See Psa. 58:4; 140:3; Matt. 23:33; 2 Cor. 11: 34; Rom. 8:5-9; John 8:44.
"And her seed" — Those governed by the mind of the Spirit, and who are found "in Christ", God's son "made of a woman" (Gal. 4:4). The emphasis upon the "seed of the woman" rather than that of the man, points to the importance of the divine begettal and virgin birth of the Lord. Phil. 2:6.
"Cursed" — The curse rested upon all creation because man, the chief of Creation, was involved. By "one man's offence death reigned by one" (Rom. 5:12, 17); by "one act of transgression judgment came upon all men to condemnation" (Rom. 5:18 mg.). This does not mean that we are "condemned" or treated as guilty because of the offence of Adam, but it means that the punishment to which he was condemned (that of mortality) rested upon all his posterity. It is our misfortune, not our blame, that we inherit the physical consequences of Adam's sin; for, let it be clearly understood, it is the physical consequences of the curse that we inherit, and not the moral guilt; and, furthermore, the Lord inherited these in common with us all. Man was originally in a "very good" physical state (Gen. 1:31); but afterwards was adjudged by the same Judge as evil (Gen. 8:21).
Originally the earth was proclaimed "very good," but afterwards it sprouted thorns and thistles in abundance (Gen. 3:18). Its proneness so to do is similar to the proneness of the flesh to sin, producing moral thorns and thistles (see Heb. 6:8). Originally, the animals were vegetarian, and came tamely before Adam to be named (Gen. 2:19); but subsequently they became carnivorous and fierce; though ultimately they will be restored to their original state (Isa. 65:25). Man's physical state under the curse, his proneness to sin, is expressed in Scriptures such as Gen. 3:19; Rom. 7:5, 14, 17, 18, 20; Phil. 3:21, etc.
"It shall bruise thy head, and thou shalt bruise his heel" — The Hebrew hu is best rendered "he"; and "bruise", shuwph, signifies "to crush", as rendered in Rotherham's translation. To "crush" the head is to administer a fatal blow, whereas to crush a heel will only incapacitate for a time. Accordingly, the declaration promises to completely destroy the effects of transgression brought into being through the serpent's teaching, though, in doing so, the seed of the woman would be temporary wounded thereby. This was accomplished through the offering of Christ. Though he died, it was only a temporary affliction, for he rose triumphant over death, and provided the means whereby his followers triumph over sin and death: the heritage of the serpent. Paul's comment is to the point: "Through death (a crushed heel) he might destroy (a crushed head) him that had the power of death (sin in the flesh) even the devil" (Heb. 2:14). Christ destroyed "the devil" (sin in the flesh) in that in death such is rendered inactive. His sacrificial death ensured his resurrection to life eternal (John 10:17; Acts 2:24; Phil. 2:8-9). Being clothed upon with Divine nature, he was no longer subject to mortality, and sin in the flesh ceased to be an element of his being. Furthermore, through the mercy of the Father, the efficacy of his offering extends to those who are "in him" through baptism. They are granted forgiveness of sins, and are motivated to overcome. The Edenic Covenant of promise, therefore, guarantees life to the seed of the woman through conquest of the serpent power. It promises victory through Christ in the battle against sin and death.
VERSE 16
"Unto the woman he said" — The promise of final victory implied in the judgment pronounced upon the serpent, must have softened with hope the judgments now pronounced upon the woman and the man.
"I will greatly multiply thy sorrow and thy conception" — The incidence of sin and death has greatly increased the sorrow of womankind, as they have found their children brought under the influence of these enemies. Women, because of their closer affinity to their children, suffer more keenly than do men, when their offspring go astray, or are struck down by death. An example is provided in the events narrated in Genesis 4. How keenly Eve must have felt the sorrow caused by her firstborn's sin in murdering his brother. Her high hopes of him when he was born (Gen. 4:1) were completely shattered by this frightful family tragedy, which she doubtless felt more keenly than did Adam.
Moreover, the mortality of the human race which came through sin, made necessary a more frequent conception in order to make good the wastage through death, in order to "replenish the earth" as required (Gen. 1:28).
In addition to all this, the words have an allegorical value. The Ecclesia, the second Eve (2 Cor. 11:1-3), experiences travail in bringing forth children. How great is the sorrow of the Ecclesia at the spiritual death of any of its family; how often has it gone through the agony of Cain versus Abel; how much more it has had to labour throughout the ages to repair such loss through death! The curse imposed upon the woman has likewise to be experienced by the Ecclesia.
"In sorrow thou shalt bring forth children" — This form of life to which Eve was condemned is quite different from that which she had tried to achieve through disobedience. The appearance of the forbidden tree was attractive, and the knowledge which the eating of it was said to convey had suggested everything that was desirable (v. 6). The result, however, brought the opposite. The birth of children is accompanied by travail, whilst the responsibilities of training and upbringing also bring their sorrow. This Eve found as the tragedy of family life unfolded, with the hostility manifested by Cain towards Abel. Job commented: "Man that is born of a woman is of few days, and full of trouble" (Job 14:1).
"And thy desire shall be to thy husband" — "Desire" in Hebrew is teshuwqah and denotes "a stretching out after", "a longing for". It is from the root shuwq, "to rush after or over", i.e. to over flow as water. But what is signified by "desire"? The comment in Genesis is that it is "to" her husband, rather than "for" her husband, and this suggests that the "desire" is for a restoration to her former status with her husband before sin entered the world. She had then enjoyed a unity with Adam as his helpmeet, but that position had been harmed. Her restoration depended upon her attitude and actions in conformity to the marriage covenant, and the divine commandments.
The same word occurs in Genesis 4:7, and there relates to the privileged status of the firstborn which was previously enjoyed by Cain.
Some read teshuwqah, return, instead of teshuwqwah, desire. The Concordant Version reads: "By your husband is your restoration, and he shall rule over you." The Septuagint and Syriac are similar, and render "turning or returning." The Septuagint renders by the Greek apostrophee, "a turning oneself, an escape, a place of refuge from evil" (see Liddell & Scott Greek Lexicon). Eve, through her presumptuous action, had lost her equality, her "one-ness" with her husband, and her restoration to this position was made subject to him.
Spiritually, this state of equality between man and woman is restored in Christ (see Gal. 3:28), for both have equal privileges and status in him. But this is only a token of the complete restoration to equality with "the man" Christ Jesus in the age to come, to which the Lord referred in his prayer: "That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me" (John 17:21).
"And he shall rule over Thee" — By this Divine law, wives are required to be in subjection to their husbands, whilst husbands are required to manifest toward their wives the same self-sacrificing love that Christ reveals towards the Ecclesia (Eph. 5:22-27). The law does not make provision for dictatorial domination, but, on the part of the husband, a manifestation of the qualities of God (1 Cor. 11:7), and, on the part of the wife, that loving and understanding submission to him that the Ecclesia should exhibit towards Christ. There is nothing difficult in this when the attitude of each towards the other is motivated by mutual affection and understanding, and is dominated by the self-effacing love that Christ reveals towards his "Bride". It is encumbent upon husbands to manifest the qualities of Christ if they are to receive the loving co-operation and recognition of their status from their wives. When that is the case, wives should be in subjection to their husbands in the Lord (Eph. 5:22; Col. 3:18; 1 Tim. 2: 11-12)
as a token of the subjection that the second Eve (the Ecclesia) should manifest towards her husband, the second Adam. That subjection will ensure her ultimate elevation and unity with Christ. Thus, in the The Song Of Solomon, the Bride is represented as using the same term, and singing: "His desire is toward me" (Ch. 7:10). The Bride has already confessed her total dedication to her Lord (Song 2:16; 6:3), and in this statement she uses language that links the marriage with the covenant to Eve. The Hebrew word rendered "desire" only occurs in Gen. 3:16; 4:7; Song 7:10, and thus, in each place, implies restoration and elevation. Paul interpreted the Song of Solomon as expressing the nuptials between Christ and his beloved, and so quotes Song 4:7 in Eph. 5:27.
The loving submission of the second Eve to the will of her Lord will result in her elevation. She shall be praised in the terms that the husband of the virtuous woman lavishes upon her in Proverbs 31:28-41:
"Her children arise up, and call her
blessed; Her husband also, and he praiseth her: Many daughters have done virtuously, But thou excellest them all. Favour is deceitful, and beauty is vain: But a woman that feareth Yahweh, she shall be praised. Give her of the fruit of her hands; And let her own works praise her in the gates".
The declaration to Eve recorded in Genesis 3:16, therefore, should be linked to the Edenic Covenant, as signifying the terms upon which her elevation will be obtained. Her restoration to favour and privilege is subject to her husband (the second Adam), and he shall rule over her. The spiritual application to the saint in Christ is obvious.
Meanwhile, the following comments by Bro. J. Thomas in Elpis Israel are to the point in relation to the present status of women in society:
"We hear much in some parts of the world of the political rights and equality of women with men; and of their preaching and teaching in public assemblies. We need wonder at nothing which emanates from the unenlightened thinking of sinful flesh. There is no absurdity too monstrous to be sanctified by unspiritualised animal intellect. Men do not think according to God's thinking, and therefore it is they run into the most unscriptural conceits; among which may be enumerated the political and social equality of women. Trained to usefulness, of cultivated intellect, and with moral sentiments purified and ennobled by the nurture and admonition of the Lord's truth, women are 'helps meet' for the Elohim; and much too good for men of ordinary stamp. The sex is susceptible of this exaltation; though I despair of witnessing it in many instances till 'the Age to come.' But, even women of this excellency of mind and disposition, were it possible for such to do so, would be guilty of indiscretion, presumption, and rebellion against God's law, in assuming equality of rank, equality of rights, and authority over man, which is implied in teaching and preaching. It is the old ambition of the sex to be equal to the gods; but in taking steps to attain it, they involved themselves in subjection to men. Preaching, and lecturing, women are but species of actresses, who exhibit upon the boards for the amusement of sinful and foolish men. They aim at an equality for which they are not physically constituted; they degrade themselves by the exhibition, and in proportion as they rise in assurance, they sink in all that really adorns a woman...
"Christian women should not copy after the god-aspiring Eve, but after Sarah, the faithful mother of Israel, who submitted herself in all things to Abraham, 'calling him Lord' (Gen. 18:12). Nor should their obedience be restricted to Christian husbands only. They should also obey them 'without the word'; that is, those who have not submitted to it, in order that they may be won over to the faith when they behold the chaste and respectful behaviour of their wives, produced by a belief of the Truth (1 Pet. 3:1-6)". (pp. 121-123).
VERSE 17
"And unto Adam he said, because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it" — Adam was not deceived by the serpent, but by his wife! This is a common failing with men, many of whom permit family considerations to blind them to their obligations to God. A man best loves his wife and children by serving God and not by serving self. As Bro. Thomas declares:
"A man should never permit the words of a woman to intervene between him and the laws of God. This is a rock upon which myriads have made shipwreck of the faith. Adam sinned in consequence of listening to Eve's silvery discourse. No temptation has proved more irresistible to the flesh than the enticing words of woman's lips ..." (Elpis Israel, p. 123). Christ taught that it was fundamental to the call of the Gospel that men recognise the prior responsibility to serve God before family. "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple" (Luke 14:26). To "hate" in this context is to manifest a lesser love for one, so that the absorbing passion of life is for the prime object of it.
Adam had "hearkened unto the voice of his wife," and in doing so had failed to heed the commandments of God.
"Cursed is the ground for thy sake" — In contrast to the sentence imposed on Eve, a curse was put upon the soil instead of directly upon the man (apart from his physical defilement — see comment below). Adam had been commanded to work with the soil previously (Gen. 2:15), but now it was no longer to be a joy to do so. His labour would be mixed with sorrow. Yet this was for "his sake." Idleness was not good for man in his "very good" state, and increased labour is best for him in the state of mortality which is now his lot. Paul commanded: "If any would not work, neither should he eat" (2 Thess. 3:10). Work should be provided for all, both in the ecclesia and in the world. The system of instruction in which everything is done for others, removing even the need for thought and decision, is not good; nor is the system of the welfare state that fails to provide labour for all, and instead offers the dole. This age of mass production and a shortened labour-week, is also an age of discontent and frustration. The ground was cursed "for man's sake", and evils have increased as he has drifted further from the soil.
Paul's comment upon the curse is given in Rom. 8:20-22: "The creation (see RV) was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope." The effect of the curse was a physical defilement of all creation whether serpent, cattle, woman, ground or man, and the results were apparent in a very obvious manner, as the terms of the sentence reveal. The productivity of the earth was restrained, and man was faced with competition in the pursuit of agriculture as the ground brought forth thorns and thistles in abundance. As the noxious weeds made their appearance, the effect of the curse was clearly seen. This was the case also as far as man was concerned as manifested in the tragic events recorded in Genesis 4. In Heb. 6:7-9 "thorns and thistles" are likened to the sins of the flesh which became apparent in man as the result of the curse, for whereas previously he had been "very good", he now became death-doomed and sin-prone. The earth was cursed, and as man is of "the earth, earthy" so the curse rested on him, as on all creation that was associated therewith.
"In sorrow shalt thou eat of it" — The experience of Solomon confirmed this statement. See Ecc. 2:22-23. The difficulties of extracting a living from the soil added to Adam's problems, and brought upon him anxiety, pressure and lack of respite. His condition subsequent to sin illustrated the observation of the wise man: "The way of transgressors is hard" (Prov. 13:15).
VERSE 18
"Thorns also and thistles shall it bring forth to thee" — Howsoever this was brought about, the fact remains that it was done; and, furthermore, that in this proneness of the earth to bring forth noxious weeds, man had a visible representation of his own fallen condition, and the proneness of his nature to produce sin. Thorns and thistles are typical of the sins of the flesh that manifest themselves in human nature. See Heb. 6:8. Thus human nature is described as "earthy"; but whereas, originally, the earth, with all creation, was in a "very good" state (Gen. 1:31), that was no longer the case.
"And thou shalt eat the herb of the field" — Previously Adam had been given the fruits of the garden to eat; now he must cultivate the herb of the field. This also was indicative of his fallen state.
VERSE 19
"In the sweat of thy face shalt thou eat bread" — Man was condemned to labour and toil in place of eating the fruits of Eden. In his fallen state, work is the best thing for man. Thus Paul taught: "If any would not work, neither should he eat" (2 Thess. 3:10). There is dignity in labour that is beneficial to the development of character. To fill one's life with profitable activity will limit the opportunity for sin. It was when David "tarried still at Jerusalem" that he transgressed against Yahweh (2 Sam. 11:1). As thorns and thistles will take over an uncultivated field; so sin will dominate a mind empty of the Word. Thus the "field of the slothful" is described as that of the man "void of understanding." The wise man saw that it was not only cluttered with thorns and nettles, but that the prolific growth of such weeds had broken down the wall, and had extended to neighbouring fields (Prov. 24:30-31). He declared: "Then I saw, and considered it well; I looked upon it and received instruction" (v. 32). If we allow the thorns and thistles of our natural thinking to take possession of us, the effect will not only be to produce sin in ourselves, but to adversely influence others in that way also.
"Till thou return unto the ground; for out of it wast thou taken" — See the comment of Moses in Psalm 90:7-11; and his concluding exhortation: "So teach us to number our days, that we may apply our hearts unto wisdom" (v. 12).
"For dust thou art, and unto dust shalt thou return" — Death was not to be immediate, but was to be a gradual process ending in a state of unconsciousness, when man, as a lifeless corpse, would mingle once more with the ground: "the dust shall return to the earth as it was" (Ecc. 12:7). This sentence illustrates the statement of the Apostle: "The wages of sin is death" (Rom. 6:23).
The Plan Of Redemption Typified — vv. 20-24
Adam's response to the proclamation of the sentence of death, was to "call his wife's name Eve," or Life. This seems so unrelated to the context, that many believe that the verse is misplaced. But, in fact, it illustrates Adam's hope in the seed promised through his wife. He recognised the promise of v. 15 as a prophecy of a Redeemer who could give life. Therefore, in spite of the sentence of death, Adam claimed that he was still related to Life. In the face of that declaration, and to teach what was involved in order to secure the benefits of the Edenic covenant, and be really related to life, the Elohim stripped Adam and Eve of their fig-leaf-covering, and clothed them with the skin of an animal slain for that purpose.
VERSE 20
"Adam called his wife's name Eve" — Eve signifies "Life" or "Living." In when he submits to baptism; and the process thus commenced will be consummated at the Judgment Seat of Christ when he will be "covered" with Divine nature (Rev. 19:8; 2 Cor. 5:2-3). This was typified in Eden.
"Did Yahweh Elohim make coats of skins, and clothed them" — There are several significant items that should be observed in this statement. First, is the use of the Covenant name: Yahweh Elohim. This is appropriate to the circumstances, linking it with the covenant of promise already made (v. 15), and pointing forward to the Lord Jesus, who, as the manifestation of Yahweh, confirmed the covenant. Second, it was Yahweh Elohim who made the coats, or coverings (as the Hebrew word signifies), and not the human pair; for their homemade covering of fig-leaves was stripped from them. The Lord Jesus, as the Lamb of God to provide a covering for the sin of the world (John 1:29), is a provision of Yahweh. He was "a body prepared" (Heb. 10:5), a stone engraved by the Divine Craftsman ( Zech. 3:9), one who though of our nature, was begotten not of the will of the flesh, but of God, and whose glory of character is traceable to his Divine begettal (John 1:14). Third, the word "skins," though expressed in the A.V. in the plural, is in the singular form in the Hebrew. There was but one covenant victim, but it provided sufficient to suitably clothe both the man and his wife.
The Hebrew word kuttoneth or kuttonet, rendered 'coats' implies a tunic or coat. The word owr, in the singular form implies hide, leather or skin.
VERSE 22
"And Yahweh Elohim said, Behold, the man is become as one of us, to know good and evil" — For reference to the properties attached to the eating of the fruit of this tree, see notes on Gen. 2:17. The name "Lord God" or Yahweh Elohim relates to the Elohim or "angels" (see Psa. 8:5 where Elohim is translated "angels") through whom Yahweh reveals Himself and implies that the Elohim had experience of both good and evil. When had that been, seeing that all that had been made giving her this name, Adam proclaimed his confidence in the promise of v. 15. It was, as it were, his statement of faith. He evidently recognised the significance of all that had been said, and comprehending the typical import of what had taken place in Eden, he named his wife in a way that spake of the hope of life through the Redeemer that would come through her.
"Because she was the mother of all living" — This is true literally, but it also has a figurative significance. Eve represents the bride of Christ, the Ecclesia associated with the Covenant of promise, "the mother of us all" (Gal. 4:26). They are truly "living ones" who are of the multitudinous seed of the woman; the others are "dead in trespasses and sins" (Eph. 2:1).
VERSE 21
"Unto Adam also and to his wife" — God responded to Adam's naming of his wife, by showing him the process necessary to really become related to Life. In slaying an animal to provide a covering, He demonstrated that "the flesh profiteth nothing" (John 6:63), for it cannot, of itself, reflect the character of God. Therefore, the principle had to be laid down that "without the shedding of blood there is no remission" of sin (Heb. 9:22). The institution of sacrifice accomplished this. It dramatised that the flesh must be figuratively crucified (Gal. 5:24). Typically, the animal slain pointed forward to the Lamb of God who subsequently would be manifested to take away the sin of the world (see Rev. 13:8). There are both negative and positive aspects to sacrifice. The slaying of the animal represents the former: the putting to death of the flesh, the denial of its lusts when they run counter to the will of God. The pouring out of the blood upon the altar (see Lev. 17:11; 23:27) represents the latter; the dedication of life to doing the will of God. Without the application of this dual aspect of sacrifice in life, there is "no remission" of sin. Thus sacrifice has been provided as a covering for sins; and so the word atonement is from a Hebrew root signifying "to cover." A believer is "covered" in Christ (Psa. 32:1-2; Isa. 61:10; Gal. 3:26-28; Rev. 3:4) was deemed "very good"? Probably during the period of their probation. As created beings, the Elohim had probably attained unto their present status of exaltation through probation. This is strongly suggested in that equality with the angels is set before believers in Christ as a matter of hope (Luke 20:36). That being the case, it would have been with understanding sympathy that they would have observed Adam and Eve in a similar condition. To "know" is to experience experimentally, to feel the effect of the state described in some personal and tangible manner.
The evil effects of eating the fruit were obvious: Adam and Eve had become sinprone, death-doomed creatures. But how did the eating of the fruit of the tree cause them to "know" experimentally a measure of "good" unknown to them whilst in innocence? Because, previously, there had been no basis of comparison. The witness of "good" was all around them. Their sin would introduce them to evil, and cause good to show up in sharper contrast. Their eyes had been opened to discern the difference, which had not been possible when they had experienced only the one. They realised that they were no longer in a state of innocence, and, therefore, were in need of a covering; but they were ignorant of what was required in that regard. The eating of the forbidden fruit brought home to them certain facts that it was "good" for them to know, whilst causing them to recognise the "evil" consequences of their action. These can be epitomised as follows:
(1) It brought home the reality of sin, and of the punishment that accrues therefrom.
(2) It showed that the thinking of flesh ignorant of the Word of God will lead astray.
(3) It made more evident that man is dependent upon the mercy, forgiveness and grace of God, Divine qualities that God expects forgiven man to manifest towards his fellows (cp. Matt. 5:44-45; Rom. 5:8).
(4) It demonstrated man's need of God: the necessity for him to manifest humility, faith, loyalty, obedience.
(5) It set forth more completely a balanced view of God's character, enabling Adam and Eve to more clearly "behold the goodness and the severity of God" (Rom. 11:22; Exod. 34:6-7).
Therefore, in His wisdom, Yahweh was able to create good out of the Fall in that it enabled His virtues of love, compassion, mercy and forgiveness to be emphasised by contrast. The eating of the forbidden fruit brought home to Adam and Eve, a true knowledge of good whilst, at the same time, causing them to experience an evil that previously was unknown to them.
"And now, lest he put forth his hand, and take also of the tree of life" — There was a danger that man might take of the fruit of the tree of life, and so attain unto eternal life without the necessary development of spiritual virtues in his character to make this desirable. The statement "lest he put forth his hand, and take also" shows that it was needful to eat only once of this tree to confer immortality. In that regard, it was similar to the Tree of Knowledge of Good and Evil: as only one eating was necessary to cause a physical deterioration, so one eating of the Tree of Life would have a similar reaction, though in the opposite direction. Why did not Adam and Eve eat of it previously, and so ensure life eternal for themselves? Apart from the fact that the fruit upon it probably would not have appeared attractive, it may well have been that it had not yet ripened or perhaps they were ignorant of its powers. Something prevented them eating it previously, and now, when its need was obvious in view of their changed condition, the Elohim made preparation against them presumptuously doing so.
"Eat and live for ever" — Eating of the Tree of Life conferred immortality. This is the obvious meaning of the phrase, and it is confirmed beyond doubt by the figurative reference to this literal tree in Rev. 2:7.
VERSE 23
"Therefore Yahweh Elohim sent him forth from the garden of Eden, to till the ground from whence he was taken" — The conjunction therefore links this verse with the one preceding it. Man is set to work in tilling the ground where the lesson of his mortality can be learned again and again in the seasons of the year, and the plants of the field, which go through the process of bearing, dying, and living again, through the seasons of summer, winter and spring. Whilst man is thus reminded of his earthiness, God mercifully consigns him to an exacting occupation, which prevents him from having the leisure to indulge his sinful, propensities to the full. Idleness is the parent of vice. See Ezek. 16:49.
VERSE 24
"So he drove out the man" — He compelled him to leave; man was evidently reluctant to do so.
"And He placed at the east of the garden of Eden" — The east is the front, towards the rising sun. Both the Tabernacle and the Temple faced east, so that the worshipper, in approaching Yahweh turned his back towards the rising sun. This taught the lesson that he should turn away from natural light to seek the divine revelation, the light of the Word. The word "placed" is shakan in Hebrew, and signifies "to dwell, to have habitation, to lodge in". Vine renders the phrase: "At the east of the Garden of Eden, He caused to dwell in a tabernacle the Cherubim and the flaming sword". A centre of Divine worship was established at the east (or entrance) of the garden of Eden as a centre of worship for the growing family of Adam and Eve (Gen. 4:3).
"Cherubims" — The word should be rendered "cherubim" for the im on the end of a Hebrew word denotes the plural number. The singular form of the word is "cherub" as in Psalm 18:10. In Phanerosis, Bro. Thomas suggests the following derivation of the name:
"We believe that the word is derived from the root rachav, 'to ride' whether on an animal or in a vehicle. By transposing the first two letters, and hermeneutically inserting wav before the last, we have 'cherub' or that which is ridden — in the plural, 'cherubim'. This convertibility of the verb rachav into the noun 'cherub' is
illustrated in Psalm 18:10" (p. 95). According to this derivation, the cherubim comprise chariots of Yahweh, in which He rides by His Spirit, and through which He manifests Himself. In 1 Chronicles 28:18 the phrase "the chariot even the cherubim" occurs according to the Revised Version, and Psalm 18:10 states: "He rode upon a cherub, and did fly."
These expressions support the derivation of the word suggested by Bro. Thomas.
W. Brown in Antiquities of the Jews gives another meaning. He states that the word signifies "resembling the majesty." This derivation is obtained by dividing the word into kay as a particle of resemblance, and rab as signifying "majesty."
Either definition emphasises the doctrine of God-manifestation. The Cherubim in Eden were celestial beings: the Elohim or angels who had conversed with and ministered to Adam (Heb. 1:7,14; Gen. 3:9).
"And a flaming sword" — Bro. Thomas renders this "even the flaming sword" and so unites the cherubim and the sword as one. Bro. Thomas points out that the phrase can be rendered: "Cherubim, even a flaming sword," and directs attention to Psa. 104:4: "Who maketh His angels spirits; His ministers a flaming fire."
The sword was used to slay, and the fire to consume, the burnt offerings that worshippers would later bring to this tabernacle east of Eden. Therefore the cherubim acted as priests, mediating in the form of worship that sin had made necessary.
The circumstances were appropriate for the priestly functions of the Elohistic Cherubim. A priest is selected "who can have compassion on the ignorant and on them that are out of the way; for that he himself also is compassed with infirmity" (Heb. 5:2). Thus present difficulties are designed to equip us for priestly ministrations in the Age to come (Rev. 5:9-10).
Meanwhile, our high-priest, though now clothed upon with immortality, can be "touched with the feeling of our infirmities" (Heb. 4:15) because "learned he obedience by the things which he suffered" (Heb. 5:8).
The Elohistic Cherubim in the Garden of Eden were similarly placed. They were able to say "the man is become as one of us, to know good and evil" (Gen. 3:22), and, recalling their own limitations and weaknesses during the period of their probation, were "touched with the feeling of the infirmities" of the fallen pair.
The use of the flaming sword probably denoted acceptance of the offerings presented. On such occasions, the fire evidently flashed forth from the cherubic glory, consuming the sacrifice upon the altar in similar manner to that described in Lev. 9:24; 1 Kings 18:38; 1 Chron. 21:26; 22:1;2Chron. 7:1.
"Which turned every way" — The devouring flame flashed on every side like a sword, "turning every way" to keep the approach to the Tree of Life. In this, it was like the faces of the Cherubim which likewise were turned towards the four points of the compass (Ezek. 1:10). Later, Cain was constrained to say: "From Thy faces shall I be hid" (Gen. 4:14). The "faces" to which he referred were those of the Cherubim, or Yahweh's representatives on earth.
Bro. Thomas comments: "The flaming sword in Eden is more strikingly illustrated as to its probable appearance by Ezekiel's description of the cherubic glory. He says he beheld 'a great cloud, and a fire infolding itself, and a brightness was about it, and out of the brightness thereof as the colour of amber, out of the midst of the fire; whence issued forth the likeness of four living creatures'; or cherubim. 'The appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures: and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning'" (Elpis Israel, p. 153).
"To keep the way" — Access to the Tree of Life having been closed when Adam and Eve were driven from the Garden of Eden, the way to it eventually was preserved by the priestly ministrations of the Cherubim, whilst they likewise guarded it from unlawful intrusion on the part of those who refused the Divine way.
Accordingly, it is possible for sinners to become saints, and to be granted to eat of the Tree of Life in the bestowal of immortality (Rev. 2:7).
The verb "to keep" in the statement before us is from the Hebrew shamar which signifies "to preserve" as well as "to guard". Priestly ministrations are necessary for both. The priests and Levites under the Mosaic covenant, not only received the offerings of the people, but preserved the holy place from unwarranted intrusion on the part of those not qualified to enter (Num. 3:10). They had to "keep the charge" of the Tabernacle (Num. 8:24-26), as the Edenic sword "kept" the way to the Tree of Life. The "way" relates to the way of life. References to this "way" are frequent throughout the Word. Thus: "they shall keep the way" (Gen. 18:19); they "corrupted His way" (Gen. 6:12); "show me now thy way" (Exod. 33:13); "teach His way" (Psa. 25:9); "the way of holiness" (Isa. 35:8); "the way of Yahweh" (Isa. 40:3); "the way of understanding" (Isa. 40:14); "a way for the ransomed" (Isa. 51:10); "the way of peace" (Isa. 59:8). Notice how that the Gospel message is frequently described merely as "the way" (Acts 9:2; 16:17; 19:9, 23; 22:4). Contrast Yahweh's way with the way of sinners (Psa. 1:1); "his own way" (Isa. 53:6); "a way that seemeth right" (Prov. 14:12); the "way of Egypt" (Jer. 2:18); "the way of the heathen" (Jer. 10:2); "the way of Balaam" (2 Pet. 2:15); "the way of Cain" (Jude 11). The choice is before all as to which way they will walk, and the appeal is made by the Lord Jesus: "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it" (Matt. 7:13-14).
"The tree of life" — Figuratively we partake now of the tree of life in consuming the Word of Yahweh (cp. Prov. 3:18) in anticipation of the future when the approved will "eat" of the Tree of Life by being granted immortality, "and live forever".
REFERENCE LIBRARY
Genesis Expositor - HP Mansfield
Gesenius
Davidson's Hebrew Lexicon
Elpis Israel - John Thomas
Exhaustive Concordance - Dr. Strong
Interlinear Hebrew English Old Testament - G.R. Berry
Clerical Theology Unscriptural - John Thomas
Eureka - John Thomas
Greek Lexicon - Liddell & Scott
Phanerosis - John Thomas
Antiquities of the Jews - W. Brown
PARAGRAPH QUESTIONS:
- Does God tempt men?
- Does God test men?
- What is the tree of life?
- Why should women follow Sarah rather than Eve?
- Did the serpent have legs?
- How could the serpent talk?
ESSAY QUESTIONS
- Explain the Edenic promise.
- What was the serpent.
- Where was the place of worship after that Adam and Eve were cast out of the garden.
- What is a Cherub?
- How did the angels know evil?