Genesis 3

THE FIRST SIN, Genesis 3:1-24 .

Having given a picture of the original uprightness and blessedness of the first human pair, the writer hastens on to delineate their first transgression. How long man continued in his primeval estate of holiness we are not informed, and suppositions are here worthless. We accept the statements of this Scripture as a narrative of facts. The representation of man’s original transgression, as here given, may, indeed, be admitted to have elements of a symbolical drapery, but there is no part of the narrative which may not be explained literally, and accepted as a truthful description of the most important events in the history of our race. We accordingly reject the rationalistic hypothesis, which treats this momentous event as a mythical representation of man’s breaking loose from the purity and innocence of childhood, and his attaining the conscious use of his reason and of moral freedom. A sound and self-consistent interpretation, according to grammatico-historical principles, requires us also to reject the allegorical explanation, which denies that any real serpent was associated with the original transgression, and maintains that the temptation was entirely subjective or internal.

That Satan was the tempter is evidently the import of such Scripture passages as John 8:44, where our Lord calls him the father of lies in allusion to the record of the original temptation, and Revelation 12:9, where he is called “that old serpent,… the Devil, and Satan, which deceiveth the whole world . ” That this invisible tempter employed the serpent as his agent in deceiving the woman appears from the obvious import of the language which records the transaction, and also from the consideration that one of the creatures pronounced “very good,” had not in itself alone the lying nature disclosed in the seductive words which this serpent uttered .

The fact that the serpent figures so prominently in the religious symbolism of ancient heathen nations is no good reason for disputing the credibility of this biblical narrative of the fall. Whence arose those ethnic myths of the serpent which seem to personify the evil principle? Is it not more rational to maintain that they sprung from such a momentous fact in human history as this third chapter of Genesis records, than to suppose that they originated in human speculations and fancies touching the conflict of good and evil in the world? As we hold the biblical account of creation to be the true original from which the various ethnic cosmogonies were derived, (see Introd., p. 67,) so we also hold, as the most reasonable hypothesis, that those heathen myths which represent the evil principle in creation under the form of a serpent, had a traditional origin in the fact that the father of lies made use of a serpent in deceiving the mother of mankind.

CONCLUDING NOTE ON Genesis 3:0 .

This third chapter of Genesis presents a number of the most mysterious questions occurring to the mind of man, but it does not solve the mysteries. We recognise in it four elements of symbolic revelation. We may well hesitate to interpret all its statements in their extreme realistic and literal sense, but we may at the same time perceive that this unique narrative deals with momentous facts, not with fancies. “It is just as little a mere allegory,” says Lange, “as the human race itself is a mere allegory.”

In its descriptions and manifold suggestions it is in harmony with the deepest experiences of the human heart, and with all other lessons of divine revelation. Among its lessons we note the following:

1. The problem of moral evil is connected with a spiritual world, and with a demoniacal being, who had become sinful and malicious before man appeared. Already God’s universe was somewhere dark with hell. How evil entered when and where the tempter first appeared are questions which this Scripture suggests but does not answer. That sin originated in an abuse of moral freedom is implied in this account of man’s first sin. That the tempter was in fact a personal evil nature, acting in the guise of a serpent, appears from later revelations of Scripture. See especially John 8:44, and Revelation 12:9. That the old serpent, the devil, is chief of legions of like demoniac beings appears from the New Testament, and there is no good reason for believing that this doctrine of evil spirits was first learned by the Jews in the land of their exile .

2. The wiles of the devil notably appear in the craft with which he tempted Eve; and his threefold appeal to the lust of the flesh, the lust of the eye, and the lust of power, (see note on Genesis 3:6,) are strikingly analogous to the three temptations of our Lord. The credibility of this ancient narrative is confirmed by this fidelity of its description to the manifold experiences of men in the midst of foul temptation. As human nature is ever the same in its weakness and exposure, so the wiles of the old adversary continue the same from age to age.

3. But whilst Satan has mysteriously obtruded himself into the realm of human life and experience, so, on the other hand, a merciful but righteous God has, by many supernatural theophanies, revealed himself to man. His interposition is for the purpose of crushing the old serpent’s head. The enmity will be exhibited through ages of conflict. Satan will be permitted to reveal himself with all variety of power and signs, and lying wonders, and with all deceit of unrighteousness, (2 Thessalonians 2:9-10;) but, on the other hand, the mystery of God in Christ will also be revealed by many miraculous signs, and by symbolic revelations adapted to cheer and strengthen those who look for redemption . The benevolent Creator adapts himself to the wants of his creatures, and gradually unfolds a revelation of infinite wisdom and worth . So far from acceding to the rationalistic assumption that the miraculous in human history is impossible and incredible, we rather assume the opposite, suggested by this narrative of man’s original estate and first sin that, to overcome the evil one, miraculous interposition of a stronger than Satan is to be expected. And so all the theophanies and all the miracles recorded in the ancient Scriptures are but a fitting preparation for the incarnation and redeeming work of the Son of God. In keeping with this it is notable that the two impressive symbols revealed at the gate of Paradise embody the substance of all subsequent Scripture revelation.

4. How far man’s original sin affected the physical creation may be left an open question. The ground was cursed for man’s sake, (Genesis 3:17-18,) and some have thought that all suffering of animals is a consequence of human sin. Here, however, we should proceed with great caution. Decay and death in the vegetable and animal world appeared long before the creation of man, as the fossil rocks abundantly declare. The passage in Romans 8:19-21, even if understood of the animal creation, does not affirm that the subjection to suffering was a penalty or consequence of man’s sin. Many things have been made a curse to man; thorns and thistles, cold and heat, pestilence and famine, ravenous beasts and destructive insects, have scourged the sons of Adam. But while these facts abundantly confirm the word spoken in Genesis 3:17-18, there is no proof that any part of the physical or animal world suffered change on account of man’s sin. So the serpent’s form and man’s nakedness were made a curse, but not by undergoing any natural or physical change.

But while we may deny that suffering and death in the animal creation are a consequence of man’s sin, we may well hesitate to affirm that they are in no way whatever a consequence of sin. The existence of the Satanic tempter suggests that sin was in the world before God planted the garden of Eden. We may even venture the statement that before a serpent appeared among “the beasts of the field,” “that old serpent, called the Devil and Satan,” was abroad in the world. But whether the first sin known in the universe of God originated with Satan we may not affirm. As little do we know what havoc and disorder had been previously introduced into creation by wicked “principalities and powers.” Ephesians 6:12. This we do know, that sin spreads ruin and death in the moral world, and, reigning in the spirit of man, it affects his body also, and subjects him to manifold miseries . Who can say how far sin and rebellion in mighty spirits of wickedness in the heavenly regions (Ephesians 6:12) may have had to do in subjecting the creation of God to suffering and death? We know also that,in the gracious economy of our heavenly Father, suffering and tribulation are made to serve a wise disciplinary purpose, and to work for us an eternal glory . 2 Corinthians 4:17. The rich depths of divine wisdom and knowledge are too great for our understanding, (Romans 11:33;) and, for aught we know, the power of Christ’s mediation may so extend to “things in the heavens” (Colossians 1:20) as to reconcile disorders and mischiefs introduced by sin before the foundation of this earth .