• Why should we believe that the flood was a true historical event?
• What did the flood event reveal concerning the final judgement?
• Clearly the story of Noah, his ark, and the covenant established with him was about the preservation of the human race and the animal kingdom. How is it also about Christ and our redemption in him?
• The ark was a replica of the cosmos, a miniature version of the sanctuary of Eden and of the temple of Israel. Discuss.
• The ark was a picture of the Christ who was to come. Discuss.
• Noah was delivered from the flood  waters of judgement via the ark. How was he delivered from the judgment of God due to him for his sins? (See Heb. 11:6-7)

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Comments Off on Discussion Questions for Sermon Preached on 3/3/19: Genesis 6:9-22 Posted by Joe

Old Testament Reading: Genesis 6:1-8

“When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the LORD said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.’ The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown. The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the LORD regretted that he had made man on the earth, and it grieved him to his heart. So the LORD said, ‘I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.’ But Noah found favor in the eyes of the LORD.” (Genesis 6:1–8, ESV)

New Testament Reading: Hebrews 11:1-2, 7

“Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation… By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.” (Hebrews 11:1-2, 7, ESV)

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Introduction

The purpose of Genesis 6:1-8 is rather simple and straightforward. This passage sets the stage for the story of the flood and of Noah and his ark which will be told in Genesis 6:9 through to the end of chapter 8. Why did God send the floodwaters upon the earth to destroy all flesh? According to our text today, it was because man had grown exceeding wicked — “every intention of the thoughts of his heart was only evil continuously” (Genesis 6:5, ESV). And why was Noah spared from the floodwaters? Why were he and his family saved in that Ark, which was a type of the Christ who was to come? It was by God’s grace — “But Noah found favor in the eyes of the LORD” (Genesis 6:8, ESV). The KJV and the NKJV say, “But Noah found grace in the eyes of the LORD” (Genesis 6:8, NKJV). Genesis 6:1-8 functions as a preview or trailer to the flood story which will be told in greater detail in the next section.  

And while it is true that the purpose of this text is simple — that is, to set the stage for the flood narrative which will follow, and to communicate that God’s grace was present and active within the world, despite the increase of wickedness — a closer look raises questions. 

For example, who are the “sons of God” and the “daughters of man” mentioned in verse 2? What does it mean that these “sons of God… took as their wives any they chose”? And how is this related to God’s displeasure. And how are we to understand the words of God when he says, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” Who are the “Nephilim”  of verse 4, and how are they related to the “sons of God” already mentioned and the increase of wickedness on the earth? What does the statement,  “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually” reveal about the condition of fallen man. And how are we to understand what is said in verses 5 through 7 — that God was “sorry… he had made man”; that he was “grieved” to the heart; and again, that he was “sorry that he had made them.” Is it even possible for God to regret his actions, to be sorry and to be grieved to the heart? And what does it mean that Noah found favor with God? These are important questions. 

Let us now move through this text a verse at a time.

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“When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose.” 

Notice that in verse 1 we read, “When man began to multiply on the face of the land and daughters were born to them…” (Genesis 6:1, ESV). This statement is simple enough. It seems to take us back to the time spoken of in Genesis 4  and again in Genesis 5 to look upon it from another perspective. In Genesis 4 the expansion of the human race was described with particular attention given to the wicked line of Cain. In Genesis 5 the expansion of the human race was described with special attention given to the righteous line of Seth. And in Genesis 6 we find yet another description of that period of time when “man began to multiply on the face of the earth”, but the focus is somewhat different. Here in Genesis 6 we do not find a genealogy, but special attention is given to the wickedness that was increasing upon the earth in those days — “man began to multiply on the face of the land and daughters were born to them…” And in verse 2 we learn that “the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose” (Genesis 6:2, ESV). 

Who are these “sons of God” and “daughters of man”? 

There are three main views:

The first might be called the “angelic” view. It is in fact a very old interpretation. It takes the phrase “sons of God” as referring to rebellious angels. According to the angelic interpretation these were angels who were attracted to the daughters of man, that is say, to women in general, and through carnal relations produced a special breed of human — perhaps the Nephilim who are mentioned in verse 4.

The sinful, corrupt and wicked thing according to this view is that the angels did not keep their proper place but intermingled with the human species. And perhaps man was culpable in that they permitted such a thing to happen. Ultimately, the righteous seed, which was promised in Genesis 3:15 and preserved through Seth (Genesis 5), was threatened by this unholy and unnatural union. 

What does this view have going for it? Well, it is true that angels are sometimes called “sons of God” in the scriptures (see for example Job 1:6). Also, there does seem to be a contrast between the sons of God and the daughters of man in this passage, which’s suggests that they belong to a different class. Those who hold to the angelic view would argue that the sons of God and the daughters of man belonged to a different species altogether — angelic and human. Finally, it should be recognized that it is common to find in ancient and pagan literature the belief that prior to the flood the gods intermingled with humans producing a special class or breed of men. Those who hold to the angelic interpretation would argue that the scriptures confirm this as true.

What does this view have going against it? I would argue that it has a lot going against it. One, though it is true that the phrase “sons of God” might sometimes be used to refer to angels, the phrase is also used in the scriptures to refer men. Sometimes the righteous are called sons of God. Sometimes kings are called sons of God. Adam was called the son of God. Two, everything in this passage points to these “sons of God” as being of the human species. This entire section is about the multiplication of man on the face of the land. We are told that God was displeased, not with rebellious angels, but with man — “Then the LORD said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years” (Genesis 6:3, ESV). The Nephilim, who seem to be the result of these unholy unions, are also described as being men, and not some hybrid angel-human species. “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty [ones] who were of old, the men of renown” (Genesis 6:4, ESV).  Three, nothing in the rest of  scripture would indicate that angels would be tempted or have the capacity to engage in carnal relations with the human species. In fact, the scriptures explicitly teach that angels do not marry, and neither do they reproduce — not even amongst themselves. Christ, when dealing with the question of marriage in eternity said, “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven” (Matthew 22:30, ESV). 

As Christians, we do believe in the supernatural and the miraculous. And so I do not think it is enough to say, “this view is just too strange to be true” (though I think the strangeness of it should cause us to question it). Ultimately, I reject this view because it does not seem to square with this passage, nor with other passage of scripture. And, as we will see, I think there is another view which fits far better with the narrative of Genesis, and with the rest of holy scripture.  

A second interpretation is called the Sethite view. This view takes the phrase “sons of God” as a reference to the descendents of righteous Seth and the phrase “daughters of man” as a reference to the woman who belonged to the line of unrighteous Cain.  

The sinful, corrupt and wicked thing according to this view is that the righteous intermingled with the unrighteous being led astray by their carnal passions.

What does this view have going for it? One, the phrase “sons of God” is sometimes used to refer to God’s people,  that is to say, the righteous ones in the world. Two, this is indeed a theme that we see in holy scripture — God’s people are often tempted by the world, the things of the world, and the sensual pleasures found therein. Under the Old Covenant Israel’s kings we warned about taking foreign wives lest they be tempted to also take their god’s, and thus commit idolatry, as Solomon did. And under the New Covenant the people of God are warned against being unequally yoked.  

What does this view have going against it? Well, a careful consideration of Geneses 6:1-8 reveals that these “sons of God” as they are called have much more in common with Cain and the unrighteous line which proceeded from him than with Seth and the righteous line with came from him.  

A third interpretation is called the royal interpretation. This is the one that I believe is correct. The royal view takes the phrase “sons of God” as a reference to powerful, wicked and tyrannical kings associated with the line of unrighteous Cain, and with King Lamech who was introduced to us back in Genesis 4:18.

Why would wicked kings be called sons of God? The answer is simple I think. This is what these kings claimed to be, and this is what the peoples of the earth considered them to be. These kings claimed to be of divine origin. They called themselves, and were also called, “sons of God” (or sons of the gods, which is a possible translation of the Hebrew). Some of the Roman emperors claimed to be divine, as you know. Before that the Egyptian Pharaohs claimed to be descendents of the gods. And we know through ancient literature that kings who lived prior to the flood also made this claim. They considered themselves, and were considered to be, divine.

There is a kind of irony present within the text. The thing which proves that they were not divine was their fleshly and insatiable appetite for the daughters of men. That they were mere men is proven by the fact that they were driven by carnal passions — they saw that “the daughters of man were attractive. And they took as their wives any they chose” (Genesis 6:2, ESV). 

That these kings who claimed to be divine were associated with the unrighteous line of Cain, and not the righteous line of Seth, should be plain enough. 

Notice the terminology of 6:1 matches the terminology 4:14. In 6:1 we read,  “When man began to multiply on the face of the land and daughters were born to them…” (Genesis 6:1, ESV). In 4:14 we  encounter Cain’s complaint against God — “Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me’” (Genesis 4:14, ESV). Cain was earthly,  that is worldly,  and so too were these tyrant kings.

Notice also the similarities between these “sons of God”, so called, and Lamech who was introduced to us in 4:18. “Methushael fathered Lamech. And Lamech took two wives…” (Genesis 4:18–19, ESV). And in 4:23 we read, “Lamech said to his wives: ‘Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. If Cain’s revenge is sevenfold, then Lamech’s is seventy-sevenfold” (Genesis 4:23–24, ESV). Lamech transgressed God’s design for marriage and took multiple wives. He began to rule like a tyrant. Instead of promoting justice, he oppressed his subjects and practiced injustice — he put a young man to death for wounding him. These so called “sons of God” were rulers in the line of Cain and Lamech. They took the sins of Lamech and multiplied them greatly. They not only took two wives as Lamech did, but they took as many as they desired. 

And notice also this theme — those in the wicked line of Cain were obsessed, not with giving  glory to God, but with promoting their own name. Remember that Cain was a city builder (he was a king). And when he built a city what did he call it? Did he calle Yahweh is LORD? No, he named the city after his son Enoch. The line of Cain is portrayed as having an insatiable appetite for glorifying themselves. And what do we see here in Genesis 6:1 and following except that wickedness taken  to the extreme. These men — who proved that they were only men by their desire for and ability to procreate with the — took to themselves the title of “God” and demanded worship no doubt.  

The text also implies that these so called sons of God repeated and amplified the original sin of Adam and Eve when we compare Genesis 6:2 with Genesis 3:6. Remember what the scriptures say about Adam and Eve’s sin — “So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate” (Genesis 3:6, ESV). So too these sons of God  transgressed the law of God when they “saw that the daughters of man were attractive. And they took as their wives any they chose” (Genesis 6:2, ESV).

These powerful warrior kings ruled in a tyranical manner.  They took any woman that they desired into their harrems. And these women bore children to them. 

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“Then the LORD said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.’”

In verse 3 we read, “Then the LORD said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years” (Genesis 6:3, ESV). 

There are two possible ways to interpret this statement. 

One, 120 years could be understood as the length of time that would pass between the issuing of this decree and the flood. In other words, this statement from God indicated that 120 years would pass and then he would come in judgement to cut these men off.

Two, 120 years could be understood as the eventual limit of the lifespan of man. Men prior to the flood lived for hundreds of years. Men after the flood would not live for more than 120 years. This was God’s judgement upon man due to the increase of wickedness on the earth. This seems to me to be the best interpretation. 

Those who reject this interpretation argue against it by pointing out that some who lived after the flood lived for more than 120 years. For example, Abraham lived to 175, Isaac to 180, an d Jacob 147.  But in defense of this view I say, is it not possible that this limitation of the lifespan of man to 120 years was instituted progressively. Men and women progressively lived  shorter and shorter lives until eventually 120 years came to be the limit, as it is today. 

This limitation of the lifespan of man seems to be a fitting consequence to  the increase of wickedness described in this passage. It is not hard to imagine that these tyrant kings grew exceedingly powerful, in part, because of the their long lives. They were able to establish and expand their dynasties over a period of hundreds of years. Today one of the things that limits despotic rulers from having more power than they might otherwise have is death. They make progress in establishing their kingdoms, and then they die. Therefore, their sinful and obsessive regimes are limited.  

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“The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.”

In verse 4 we read, “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown” (Genesis 6:4, ESV).

Who were these Nephilim? 

The word Nephilim means “giants”. These Nephilim were the children of the sons of God already mentioned. They are here called “the mighty men who were of old, the men of renown.” It is not difficult to imagine that these despotic kings were themselves large and powerful warriors, and that they produced large and powerful warriors through their carefully selected harems. In a time when battles were fought face to face and hand to hand it is reasonable to assume that these kings and their kingdoms grew stronger and stronger as they produced more and more of these Nephilim — giant warriors, mighty men, men of renown.

The only other time the word Nephilim appears in the scriptures is in Numbers 13 in that story where Israel sends out the spies to scout out the land of Canan. They returned saying, “‘We are not able to go up against the people, for they are stronger than we are.”’ So they brought to the people of Israel a bad report of the land that they had spied out, saying, ‘The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them’” (Numbers 13:31–33, ESV). Only Caleb and Joshua had the faith to conquer the land. The rest turned back for fear of the giants who were in the land. 

Though it is true that the word Nephilim only appears in Genesis 6 and Numbers 13, the theme of giant warriors and the threat they pose to the people of God, the kingdom of God and the promises of God runs throughout scripture.  For the sake of time I will simply remind you of that most famous story — the story of David and Goliath. And I will  also remind you of the story of King Saul and David which follows on its heals. I do not know think that Saul was a giant technically speaking, but he was taller and stronger than any other man. And for this reason the people selected him to be king. They wanted a king like the kings of the nations — a powerful warrior king. 

What do we learn from the story of David and Goliath, and David and Saul? Do we not learn that God’s kingdom will be established not by political and military might, not by the strength and wisdom of man, but by God’s faithfulness to his promises and by God’s power?  God’s kingdom is established, “Not by might, nor by power, but by [his] Spirit, says the LORD of hosts” (Zechariah 4:6, ESV). 

The stories of David and Goliath, and David and Saul clearly communicate these truths. But do you see that these truths are established here in the earliest chapters of Genesis. Though the kingdoms of man began to multiply on the face of the earth by the rule of these tyrannical and mighty warrior kings, God was sovereign still. And though the righteous line of Seth and the promised seed of the woman who would come through his loins was certainly threatened by these tyrants and by the speed of wickedness upon the earth, God would establish his kingdom. He would preserve a people for himself, for he is faithful to his covenant.   

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“The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”

In verse 5 we read, “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually” (Genesis 6:5, ESV).

God sees the intentions and the thoughts of our hearts, friends.

And though it may be true that man had grown exceedingly wicked in the days prior to the flood, the same may be said of fallen and sinful man even today.  For what did the Apostle Paul say concerning the condition of man? “What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: ‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.’ ‘Their throat is an open grave; they use their tongues to deceive.’ ‘The venom of asps is under their lips.’ ‘Their mouth is full of curses and bitterness.’ ‘Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.’ ‘There is no fear of God before their eyes’” (Romans 3:9–18, ESV). The testimony of scripture from beginning to end is that man — fallen, sinful, and unregenerate man — is corrupt to the core. 

I  was listening to talk talk radio the other day and the one hosts (he being of the liberal variety) told a story about words that his father had spoken to him when he was child. He remembered distinctly his father saying to him, “son, don’t ever, ever, ever loose faith in the fundamental goodness of man.” Those words had shaped his life. And I thought to myself, those words sound so very nice and good. And there is a part of me that wishes I could believe them, but I cannot. When I look at the world around me I do not see good, but sin and evil. And when I look to the pages of Holy Scripture here is what I read, “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.” 

If I were to give advice to my sons and daughters it would be this, “sons, daughters, don’t ever, ever, ever loose faith in God  who alone is good and his ability to redeem and restore sinners such as you and me through Christ Jesus our Lord.” Friends, our God is able to make bad men good. Our God is able to shine light ion darkness,  and bring life from death. But when fallen men and women are left to themselves they are not good, but are dead in their trespasses and sins. 

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“And the LORD regretted that he had made man on the earth, and it grieved him to his heart.”

In verse 6 we read, “And the LORD regretted that he had made man on the earth, and it grieved him to his heart” (Genesis 6:6, ESV). At the end of verse 7 something similar is communicated. There God himself is heard saying, “for I am sorry that I have made them.”

The meaning of these statements is simple enough. God was terribly displeased with the wickedness of man and the language of human emotion and experience is used to communicate this truth to us. You and I know what it is to  regret something, to be grieved to the heart, and to be sorry concerning something we have done. God’s deep displeasure with the wickedness of man is communicated to us through the language of human emotion and experience. 

Of course we know that God cannot in actuality experience regret, be grieved to the heart, or be sorry. For God to actually be sorry would mean that he erred, for him to actually regret would indicate a change within God, and for God to be grieved to the hearty would require God to have a heart, which he does not have. Men have hearts. Men our composed of parts — body and soul, mind and heart. God is simple. He is not made up of parts. He is a most pure spirit. All that is in God is God.

Other scriptures texts actually support what I have just said — that God cannot actually regret, be grieved to the heart, or be sorry. 

In Numbers 23:19 (written by the same  man  who wrote  Genesis 6:6, mind you) we read, “God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?” (Numbers 23:19, ESV) In 1 Samuel 1 15:29 we read, “the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret” (1 Samuel 15:29, ESV). In Malachi 3:6 we read, “For I the LORD do not change; therefore you, O children of Jacob, are not consumed” (Malachi 3:6, ESV).

You and I change. You and I have regret,  are grieved and know what it is to be sorry. God does not experience these things. Here in Genesis 6:6 (and in other places) the language of human emotion and experience and is applied to to God so that we might understand something true about him. Something similar happens when the scriptures attribute human body parts to God.   The scriptures will sometimes refer to the face of God, to the hand of God, to the arm of God, etc. And yet the same scriptures are clear that God is in  actuality spirit and is not made up of any of those things. 

How then are we to understand these passages that speak of God anthropopathicly (with the language of human emotion) or anthropomorphically (with the language of human physiology). The answer is by the way of negation. When we interpret these passages we must strip away (negate) all that is human and all that not proper to God until the basic meaning of the passage is left. I think most do this naturally. And what is left in Genesis 6:6 when we strip away that which is human and not proper to God? The truth that God was terribly displeased with the wickedness of man in those days. This truth is communicated there in a way that you and I can feel.  

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“So the LORD said, ‘I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.’”

In verse 7 we read these ominous words, “So the LORD said, ‘I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them” (Genesis 6:7, ESV).

The stage has now been set for the story of the flood which God would send upon the earth

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“But Noah found favor in the eyes of the LORD.”

And in verse 8 we read these blessed words, “But Noah found favor in the eyes of the LORD” (Genesis 6:8, ESV). 

With these words the state is set for the story of Noah and the ark. 

What does it mean that “Noah found favor in the eyes of the LORD”? The word translated  “favor” might also be  translated “grace”. This is how the KJV and NKJV translate it — “But Noah found grace in the eyes of the LORD” (Genesis 6:8, NKJV).

What a tremendous thing this is to consider. Though man was exceedingly wicked, and though the sinfulness of man had spread throughout all the earth, God was gracious still. He, by his grace, preserved a people for himself. Noah, as we will learn, was righteous in his generation. Noah, like Enoch before him, walked with God.  And this was by God’s grace.  

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Conclusion 

How mighty we apply these truths? Well, in many ways. I will mention three possible applications. 

One, let us be sure to have true and and biblical view of man and his condition now that he is fallen. I understand perfectly well the appeal of that view which supposes that men and women are fundamentally good. It really is a wonderful thought! But it has one thing against it. It’s not true. Men and women are born in sin. And even those who are regenerated and redeemed in Christ struggle with sin. Our hope, therefore, cannot  be in man, but must be in God. Our hope must be rooted in God and in the grace that he shown to us in Christ Jesus. Not only should this cause you to run to Christ for the forgiveness of sins, but it should drive you to urge others to run t him too.

And notice how practical a proper and true doctrine of man is. It effects even our political views. I would argue that many of the differences of opinion that we have in this country regarding politics can be traced backed to this  fundamental question — what is man, that is, what is his condition? A quote from one  of our founding fathers, James Madison comes to mind. He famously said in Federalist 51, “But what is government itself, but the greatest of all reflections on human nature? If men were angels, no government would be necessary. If angels were to govern men, neither external nor internal controls on government would be necessary. In framing a government which is to be administered by men over men, the great difficulty lies in this: you must first enable the government to control the governed; and in the next place oblige it to control itself.” I do not intend to get to far down the road on the topic of political theory, but I do wish to show that our doctrine informs our politics. And most fundamental to the formulation of a political theory is the doctrine of man. Because men are not angels (because they are sinful) there must be government. And because we are not governed by angels (but instead fallen men hold position in government) the government must be limited and controlled by checks and balances — or so our founders reasoned. 

Two, let us not loose sight of the central issue in this passage, and the central theme of scripture, namely, the  glory of God through the advancement of his kingdom in all the earth. Adam was to expand God’s kingdom prior to the fall. He failed. And now their are two kingdoms in the world — the kingdom of man, and the kingdom of God. God has established his kingdom through Christ Jesus. And now our mission is  to further it. And so we pray, “Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:9–10, ESV). Let us live for the glory of God through the advancement of his kingdom in all the earth. Let us be sure to be a part of his kingdom , with Jesus as our Lord. Let us preach the gospel of his kingdom.  And let pray that his kingdom come. In the days prior to the flood, the kingdom of man was flourishing to the point that seemed as if the kingdom of God had been snuffed out. But Noah found grace in the eyes of the Lord. 

Three, let us grieve with God, first over our own sin, and after that, over the sins of others. And may that sorrow lead us to repentance so that we might live holy before the Lord to the glory go his name.  

Tags: Genesis 6:1-8

Posted in Sermons Genesis 6:1-8
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Old Testament Reading: Genesis 5

“This is the book of the generations of Adam. When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created. When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth. The days of Adam after he fathered Seth were 800 years; and he had other sons and daughters. Thus all the days that Adam lived were 930 years, and he died. When Seth had lived 105 years, he fathered Enosh. Seth lived after he fathered Enosh 807 years and had other sons and daughters. Thus all the days of Seth were 912 years, and he died. When Enosh had lived 90 years, he fathered Kenan. Enosh lived after he fathered Kenan 815 years and had other sons and daughters. Thus all the days of Enosh were 905 years, and he died. When Kenan had lived 70 years, he fathered Mahalalel. Kenan lived after he fathered Mahalalel 840 years and had other sons and daughters. Thus all the days of Kenan were 910 years, and he died. When Mahalalel had lived 65 years, he fathered Jared. Mahalalel lived after he fathered Jared 830 years and had other sons and daughters. Thus all the days of Mahalalel were 895 years, and he died. When Jared had lived 162 years, he fathered Enoch. Jared lived after he fathered Enoch 800 years and had other sons and daughters. Thus all the days of Jared were 962 years, and he died. When Enoch had lived 65 years, he fathered Methuselah. Enoch walked with God after he fathered Methuselah 300 years and had other sons and daughters. Thus all the days of Enoch were 365 years. Enoch walked with God, and he was not, for God took him. When Methuselah had lived 187 years, he fathered Lamech. Methuselah lived after he fathered Lamech 782 years and had other sons and daughters. Thus all the days of Methuselah were 969 years, and he died. When Lamech had lived 182 years, he fathered a son and called his name Noah, saying, ‘Out of the ground that the LORD has cursed, this one shall bring us relief from our work and from the painful toil of our hands.’ Lamech lived after he fathered Noah 595 years and had other sons and daughters. Thus all the days of Lamech were 777 years, and he died. After Noah was 500 years old, Noah fathered Shem, Ham, and Japheth.” (Genesis 5, ESV)

New Testament Reading: Luke 3:23, 30-38

“Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli… [verse 30] the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, the son of God.” (Luke 3:30–38, ESV)

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Introduction

In my opinion, when reading Genesis 5 there are two things that typically jump off the page and grab the readers attention. One, the life span of those who lived prior to the flood. And two, the repetition of the phrase, “and he died”.

Let me begin, therefore, by addressing the question, how are we to understand the claim that those who lived prior to the flood aged so slowly? According to Genesis 5 these men did not conceive children until later in life and they lived for 100’s of years. For example, we are told that Adam lived to the age of 930. Methuselah died at the age of 969. He is known for being the oldest man mentioned in the scriptures. 

Some claim these numbers refer, not to the age of individuals, but to the length of particular dynasties which these individuals represent. The idea would be that the dynasty of Adam lasted 930 years, and the dynasty of Methuselah lasted 969.  Others claim that the numbers are in some way symbolic. But in my opinion, there is nothing at all in the text of scripture that would give us permission to interpret these numbers in those ways. Instead, I think it is best to understand that those who lived prior to the flood did in fact live for a very long time. 

In Genesis chapter 6 we will learn that in those days corruption was increasing upon the earth. The wickness of man increased of to point that God said, among other things, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years” (Genesis 6:3, ESV). After this God sent the flood. And after the flood the life span of men grew progressively shorter until it came to be what it is today. Rarely do men and women live to the age of 120. According to the  scriptures, prior to the flood man lived much longer. 

Two, let me say a word about the repetition of the phrase, “and he died” that we find here in Genesis 5. You’ll notice that this whole chapter is highly structured. The genealogy of Adam follows this pattern: when so and so lived this many years, he fathered this person. And after he fathered this person, so and so lived for this long; and he had other sons and daughters. Thus the total number of years for so and so were this, and he died. The phrase, “and he died” stands out as it brings almost all of these little sections to a conclusion.

The structure of Genesis 5 should remind us of the structure of Genesis 1, I think. Do you remember how structured that chapter was when describing to us the creation of the heavens and the earth? There is a pattern to Genesis 1, just as there is a  pattern to Genesis 5. I think the repetition of the phrase, “and he died” in Genesis 5 should remind us of the repetition of the phrase, “and God saw that it was good” in Geneses 1. When God created the heavens and earth, everything was good. It was good, good, indeed very good. But now not everything is not good. Man sinned. The wages of sin is death.  And so the phrase that is repeated is, “and he died”, “and he died”, “and he died”.

 Furthermore, the phrase “and he died” must be considered in light of what was said in Genesis 2:15-17: “The LORD God took the man and put him in the garden of Eden to work it and keep it. And the LORD God commanded the man, saying, ‘You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:15–17, ESV). The repetition of the phrase, “and he died” in the genealogy of Adam is communicating that no longer is everything “good” as it was when God created the heavens and the earth. And it also makes it clear that the serpent was a lier when he spoke to the woman and called in to question the word of God, saying, “You will not surely die.” (Genesis 3:4, ESV). The serpent lied, but God’s word proved true, for it was God warned Adam saying, “in the day that you eat of it you shall surely die.” The man, the woman, and indeed all of their decedents died when Adam ate of forbidden fruit. They died in that they immediately entered into a state of death, having been alienated from the presence of God. And they would eventually experience physical death, unless the Lord would intervene. From dust man was taken, and to dust the man returned. 

It is surprising to me how many of the sons and daughters of Adam live their lives today without giving thought to their mortality. One thing that is certain, we will all experience death, unless the Lord returns. The last words concerning our life on this planet will almost certainly be, “and he died”. How important it is for us to square with this reality and to live our lives in light of it. And not only should we live our lives in light of the fact that we will experience physical death, but also in light of the fact that after we die we will stand before our Maker to give an account. Friends, you do not want to stand before God in your sins. Surely no one will escape eternal judgement if they stand before God in their sins on judgement day. This is the clear teaching of scripture. You must have your sins washed away. You must be clothed with the righteousness of Christ which is received by faith alone. I cannot help but think that the repetition of the phrase, “and he died” here in Genesis 5 is meant to press upon us the fact of our mortality so that  we might run to the promised Christ for refuge. He alone is the Savior of the world. He is the only mediator between God and man, for he is the one who has atoned for sins. He is the Lamb of God who takes away the sins of the world. 

Although the ages of these men and the repetition of the phrase “and he died” are the features of this text which tend to grab the attention of the reader, I would suggest to you that central message of this text is found elsewhere. In other words, the point of this text is not to state the fact that men lived a long time before the flood,  nor that men died after the fall, but that God was faithful to preserve a righteous line in the midst of ever increasing wickedness in the world. The point of the passage is that God, by his grace, was faithful to preserve a people who called upon his name. And these people he would bring to glory. Adam fell short or the glory of God. Adam, by sin, did not advance to the state of glory, but instead fell into sin. But God, by his grace, would bring many of the son’s and daughter’s of Adam to glory by a Redeemer — Christ Jesus our Lord. 

Let us now consider this passage more carefully in order to demonstrate that this indeed is the massage of the text. 

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This Is The Book Of The Generations Of Adam

Firstly, notice that this is “the book of the generations of Adam” that we are considering. That is what we read in  Genesis 5:1:  “This is the book of the generations of Adam”. Notice three things:

One, this marks the beginning of the second of the ten major sections of the book of Genesis after the prologue. In the first the generation of the heavens and the earth were described to us (2:4). In next section we will begin to consider the generations of Noah (6:9). But here we 5:1 find the genealogy of Adam.   

Two, notice that this heading is slightly different that the other nine when it refers to the “generations of Adam” as a “book”. “This is the book of the generations of Adam.” Most scholars would agree that Moses probably had access to a reference — perhaps a tablet — which preserved the genealogy of Adam. 

Three, notice that verses 1 and 2 summarize what was said to us in more detail concerning the creation  of man in Genesis chapter 1. “When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created” (Genesis 5:1–2, ESV). 

Isn’t it striking that Adam — the one who broke the covenant of works, who fell into sin, and who entered into death — has a genealogy? This is by the grace of God alone. And isn’t striking that when Adam is introduced here at the head of this genealogy, and indeed, all genealogies, his rebellion is not mentioned? To the contrary, instead of  being reminded of Adam’s sin we are reminded that Adam was God’s creature who was made in God’s likeness. I ask you, is this not a remarkable introduction to Adam’s genealogy given all that we have heard concerning the sin of Adam in Genesis 3 and the corruption that spread upon the earth through one of  his sons in Genesis 4? Adam is introduced to us here as God’s special creature, made in his likeness, and blessed of God. This section smells of God’s grace from the start,  doesn’t it?

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This Is The Genealogy Of Adam Traced Through Seth, His Righteous Son

Secondly, notice that this is the genealogy of Adam traced through the Seth, his righteous son. 

In verse 3 we read, “When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth.” (Genesis 5:3, ESV) 

It must be remembered that Seth was not Adam’s only son. In fact, Seth is the third born son of Adam. First, Adam fathered Cain, then Able. And after Cain killed the righteous man Able, Seth was born. This was described to us in Genesis 4 which concluded with these words: “And Adam knew his wife again, and she bore a son and called his name Seth, for she said, ‘God has appointed for me another offspring instead of Abel, for Cain killed him.’ To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.” (Genesis 4:25–26, ESV)

Earlier in Genesis 4 the genealogy of Cain was listed. It was clear as we studied that passage that Cain and his descendants were wicked. They built cities, not to the glory and honor of God, but to promote their own name independent from God. The seventh in the line of Cain was Lamech. He disrupted God’s original design for the family by taking to himself two wives. Also, he was a tyrant who perverted justice. Instead of and eye  for and eye, and a tooth for a tooth, he bosted to his two wives that he put a young man to death merely for wounding him. King Lamech used the sword unjustly. The murderous Cain and his descendants were wicked. They sought to advance, not the kingdom of  God, but their own kingdoms. The sought to build, not the city of God, but the city of man. Their passion was to  promote, not the name of God, but their own name. 

It should be noted that Adam produced two lines. One through his son Cain, and one through his son Seth. And according to the customs of the world, it should have been the line of Cain, the first born son, that was attributed to Adam. According to the customs of the world we would expect to read, “these are the generations of Adam. Adam fathered Cain.” But the scriptures do not present things in that way. It is the line of Seth, the third born, who took the place of the second born Able who was martyred, that is attributed to Adam. “This is the book of the generations of Adam… When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth” (Genesis 5:1–3, ESV).

It should be clear to all that the genealogy of Adam through the line of Seth is meant to be contrast with  genealogy of Cain. And when the two lines are compared it is clear that Cain’s line was unrighteous, and Seth’s was righteous. Whereas Cain and his descendants sought to promote their own name, Seth and his descendants “called upon the name of the LORD.” They worshipped the LORD,  and they were happy to take his name. 

Let us consider the genealogy of Adam as traced through Seth and see that these believed upon the promises of God. These worshipped God. They walked with God. The called upon his name. Indeed, Seth and his descendants had their sins washed away and were clothed in the righteousness of Christ as they believed upon him. 

Question: How can it be said that these believed upon Christ given that they lived so long before the Christ was born? Answer: Though the Christ had not yet been born he was present in the world in the form  ofd promise. God had given his word that a Savior would come, and these believed upon the Savior as they believed upon the promises of God held forth to them in the gospel. Stated differently, they were  clothed in the righteousness of Christ in the same way that Abraham was. “For what does the Scripture say? ‘Abraham believed God, and it was counted to him as righteousness’” (Romans 4:3, ESV). Abraham, and with him, Seth, Enoch and Noah — indeed, all who were made righteous prior to the coming of the Christ —  believed upon the Christ through the promise of God, that he would provide a Redeemer.

Where is the evidence, then, that the righteous were preserved in the line of Seth?

Well, the first clue was given at the end of chapter 4 when we hear that Seth was born to take the place of righteous Able. Able was received by God. Cain killed him. And Seth was given to take his place. And was there in Genesis 4:26 that we were told that Seth fathered Enosh, and “at that time people began to call upon the name of the LORD” (Genesis 4:26, ESV). These they worshipped the LORD. These took his name to themselves. They were the people of God living in the midst of a crooked and perverse generation.  

Secondly, notice the emphasis placed upon Seth being an image-bearer of God in verse 3. Adam was made in the image of God. And when Adam fathered Seth, this image was passed along to him so that it might be said that Seth too was an image bearer of God. Yes, it is true that all who descend from Adam to this present day bear God’s image (distorted as it may be by sin). But here I am pointing out that this fact is emphasized regarding Seth. “When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth” (Genesis 5:3, ESV).

Thirdly, notice the seventh person mentioned in the genealogy of Adam. His name was Enoch. You have Adam, Seth, Enosh, Kenan, Mahalalel, Jared, and Enoch. Enoch is number seven. There was something special about that one. In verse 22 were read that “he walked with God”. In verse 24 we read, “Enoch walked with God, and he was not, for God took him” (Genesis 5:24, ESV). Enoch is the one exception to the rule. His story does not concluded with the words, “and he died.” Enoch did not die. Instead, God took him. 

Before we discuss the meaning of that it would be helpful to compare the Enoch in the line of Seth with the genealogy of Cain. Two things stand out:

One, it should be noted that there was also something unique about the seventh person listed in the lineage of Cain. His name was Lamech. More is said about Lamech than any of the other decedents of Cain. He is the one who took two wives and who boasted about killing the young man for wounding him. It is apparent, therefore, that the seventh in the line of Cain and the seventh in the line of Seth are special. They are meant to be compared. And when you set Lamech against Enoch, what do you find? Lamech is the pinnacle and epitome of the wickedness of the line of Cain, whereas Enoch is the pinnacle and epitome of the righteousness found within the line of Seth. 

Two, it should be noted that the Enoch of Seth had as his namesake the Enoch of Cain. Look at 4:17. “Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch” (Genesis 4:17, ESV). The Enoch in the line of Seth is clearly a different Enoch having been born much later, but he is to be compared with his namesake. And what do we find when we compare the two Enochs? The Enoch of Cain walked for himself in this world. He was involved in the construction of the city of man and was eager to make a name for himself.  But the Enoch of Seth walked with God. He lived in obedience to him. He lived a holy life for God’s glory, and he did not die, for God took him. 

How are we to understand this phrase, “Enoch walked with God, and he was not, for God took him” along with  the absence of the often repeated refrain, “and he died”? The passage is clear enough on its own, but  we might as well allow the New Testament to tell us. Hebrews 11:5 says, “By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:5–6, ESV).

Fourthly, see that the genealogy of Adam concludes with Noah. And what will we learn of Noah? In Genesis 6:8 we read, “But Noah found favor in the eyes of the LORD” (Genesis 6:8, ESV). And we see that though he was surrounded by wickedness, “Noah was a righteous man, blameless in his generation. Noah walked with God” (Genesis 6:9, ESV).

Far from being a simple and straightforward genealogy, the genealogy of Genesis 5 communicates that God was faithful to preserve for himself a righteous line from Seth, Adam’s third born son. Cain was of the seed  of  the serpent. Through him the evil one waged war on God and his righteous line. When Cain killed Able it appeared as if the evil one would have the victory, but God raised up another to take his place. The same has been true throughout all of history. God has always kept for himself a people in the world. He has always preserved a remnant. And this he will do to the end of time. 

This is the genealogy of Adam traced through Seth, his righteous son.

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This Genealogy Will Lead To Christ Who Is Our Righteousness

Thirdly, and lastly, this genealogy will lead to Christ who is our righteousness. 

When interpreting scripture one must pay special attention to the way that scripture interprets itself. What is this passage in Genesis 5 ultimately about? The answer is that it is ultimately about Christ. And how do we know? The New Testament says so. 

Luke in his gospel demonstrates that Jesus of Nazareth was the Christ, the true son of God and the true Adam. And this he does by tracing the genealogy of Jesus back to Adam. And if we pay careful attention to the genealogy of Jesus found in Luke 3 we find that follows the path back to Adam through the line of Seth. 

Jesus was the son of Joseph, but long before that he was the son of Noah, Lamech, Methuselah, Enoch, Jared, Mahalaleel, Cainan, Enos, Seth, and Adam, whop was the son of God (Luke 3:30–38, ESV). Where Adam, the son of God, failed,  Christ the second and better Adam, the true Son of God has succeeded. Adam broke the covenant of works. He and all who are in him are dead in their sins. Jesus the Christ kept the covenant of works and has earned life eternal for himself and all who are united to him by faith. This is the story of scripture.  

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Conclusion 

 Friends, are you  in Adam or you in Christ? 

If you have faith in Christ I ask you, are you living as though you are in him? Are you walking with God and for his glory like the Enoch of Seth? Or are you living like a child of the evil one and for the glory of your own name like the Enoch of Cain?

I wonder, do you stand in awe of that fact that God has preserved a people for himself in this world? This he has done from the time of Adam to this present day. He has always kept a remnant. As you gather each Lord’s Day Sabbath to call  upon the name  of the LORD, are you cognizant of what it is that you are doing? What a privilege and what a high calling to have the name of the LORD as a banner over you! Friends, let us not take the name of the LORD or God in vain. Let us worship and serve him well in this world, for we are his children and he is our Father.    

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Old Testament Reading: Genesis 4

“Now Adam knew Eve his wife, and she conceived and bore Cain, saying, ‘I have gotten a man with the help of the LORD.’ And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. In the course of time Cain brought to the LORD an offering of the fruit of the ground, and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. The LORD said to Cain, ‘Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.’ Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. Then the LORD said to Cain, ‘Where is Abel your brother?’ He said, ‘I do not know; am I my brother’s keeper?’ And the LORD said, ‘What have you done? The voice of your brother’s blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth.” Cain said to the LORD, ‘My punishment is greater than I can bear. Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.’ Then the LORD said to him, ‘Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.’ And the LORD put a mark on Cain, lest any who found him should attack him. Then Cain went away from the presence of the LORD and settled in the land of Nod, east of Eden. Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch. To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. Adah bore Jabal; he was the father of those who dwell in tents and have livestock. His brother’s name was Jubal; he was the father of all those who play the lyre and pipe. Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah. Lamech said to his wives: ‘Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. If Cain’s revenge is sevenfold, then Lamech’s is seventy-sevenfold.’ And Adam knew his wife again, and she bore a son and called his name Seth, for she said, ‘God has appointed for me another offspring instead of Abel, for Cain killed him.’ To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.” (Genesis 4, ESV)

New Testament Reading: Hebrews 11:1-4

“Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible. By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks.” (Hebrews 11:1–4, ESV)

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Introduction

Brothers and sisters, we have now come to Genesis chapter 4.  We have moved very slowly through the first three chapters of Genesis, and this was deliberate. Genesis chapters 1-3 are very foundational. They are foundational, not only to the book of Genesis, but to the whole of scripture, and to our faith. There in those first three chapters we were introduced to God, to his creation, to man made in his image, to the covenant of works established between God and man, and to the breaking of that covenant with Adam’s fall into sin. It would be difficult to overstate the significance of those three chapters of the Bible. To get those three chapters wrong would make coming to a correct understanding of the rest of scripture very difficult. 

As I sat down to study Genesis 4 the thought did occur to me that we could also move slowly through this chapter. Indeed, this chapter is filled with important details. But I have resolved to pick up the pace as we progress through the remainder of the book of Genesis, and so we will consider chapter four in its entirety today. 

Let me begin by briefly reminding you of where we are in the book of Genesis. We are still in the first of the ten major sections of the book which began in 2:4 with the words, “These are the generations of the heavens and the earth when they were created…” (Genesis 2:4, ESV). Each of the ten sections, as you know, begins with the words, “these are the generations of…”, or something similar, after which the decedents of a particular figure are introduced to us. Here in this first section “the generations of the heavens and earth” are described. And what did the God of heaven form from the earth except Adam and Eve? Something of their history was described to us in Genesis 2:5 through to the end of chapter 3. And here in chapter 4 we are introduced to some of their descendants.

It needs to be recognized from the outset what Genesis 4 is not. Genesis 4 is not a thorough and detailed history of the world. Clearly there was a lot more going on in the world around the people who are highlighted in this brief narrative. Four descendants of Adam and Eve are highlighted in this chapter — Cain, Able, and eventually Seth and Enosh — but the text is clear that many more lived on planet earth in those days. In fact the text is clear that in those days human cultures were growing and developing.   

Consider, for example, Cain’s reply to the judgement that God pronounced upon him. In verse 14 Cain relied to God saying, “Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me” (Genesis 4:14, ESV). Because Cain was a murderer he was driven even further from the presence of God and from the garden than his parents had been. And having been alienated from God even further, he was afraid that he would be killed by others (by the way, it is not surprising that a murderer would be afraid of being murdered). The questions is, who were those that Cain was afraid of? The answer is that they were also descendants of Adam and Eve. Perhaps Cain was afraid of them because he thought they would seek to avenge the blood of their brother Able? The point I am making is that the descendants of Adam had grown numerous even in the days of Cain. Were their hundreds or thousands on the earth in the days of Cain? The text does not say. The point is that there were others — probably many others — living upon the earth in the days of Cain and Able, Seth and Enosh.

The genealogy of Cain which is presented to us in verses 17-24 also makes its clear that there was a lot going on in the world surrounding the people who are highlighted in this brief narrative. I will not read the genealogy of Cain in its entirety, for we have already done that. For now simply recognize that there were many people living upon the earth in a relatively short period of time. Cities were built. Cultures were developing.

Why is it important to recognize that Genesis 4 is not a detailed history of the world? It is important to understand what Genesis 4 is not so that we might also understand what it is. Genesis 4 is theological history. It is history selectively retold so as to make a theological point. There were many things happening in the world in the days of Cain and Able, Seth and Enosh. But this particular story was told by Moses under the inspiration of God so that we might understand something of God, man and the plans, purposes and activities of God in this world. 

What does Genesis 4 teach us regarding God, man and the plans, purposes and activities of God in this world? Let us consider this story in three parts to find out. 

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The Birth, Temptation, Fall and Judgement of Cain

First, let us consider the story of the birth, temptation, fall and judgement of Cain in verses 1-16. 

Cain was the firstborn of Adam and Eve. Imagine what that would have been like for them. They had witnessed other species reproduce according to their kinds, no doubt. But it must have been an incredible experience for them to reproduce. God had commanded them to “be fruitful and multiply and fill the earth and subdue it and have dominion over” the animals (Genesis 1:28) prior to their fall into sin. Evidently this mandate was not suspended entirely because of their sin, for Eve conceived and gave brith to a son. She had now experienced the increased pain of childbirth which came as a result of her sin. 

Notice Eve’s remark. After Cain was born she said “I have gotten a man with the help of the Lord.” The name Cain sounds like the word “gotten” in the Hebrew.  What did Eve mean when she utter these words. It seems that she was giving thanks to God for Cain. Though she had sinned against God, she was blessed by God with offspring. One should remember the promise that was made to Adam and Eve through the curse pronounced upon the serpent, that one of their descendants would stomp upon the head of the serpent who had deceived them. It is difficult to know what exactly Eve’s expectation were for this particular child. Would he be the one? Perhaps Eve thought so. What is clear is that when Cain was born Eve rejoiced. She  gave thanks to God for him and and acknowledged that Cain was born to her by God’s grace and with his help. 

In verse 2 we are told of the birth of their second son named Abel. Calvin thinks that Cain and Able were twins given that no mention is made of another conception, but acknowledges that this is only his opinion. Whether or not they were twins, the importing thing to recognize is that Cain is the first born, and Able is second. I mention this knowing that this will become a theme in the book of Genesis — God will consistently show favor to the second born over the first, which is opposite the way of the world. Here we see the principle of election on  display. The world chooses the first born over the second, but God chooses the second over the first, the weak over the strong, etc. Able, we are told, was a keeper of sheep, and Cain a worker of the ground. 

In verse 3 we read, “In the course of time Cain brought to the LORD an offering of the fruit of the ground, and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell” (Genesis 4:3–5, ESV). Notice a few things about verses 3-5.

One, both Cain and Able both knew that they were to worship God and they did so. This is an amazing thing to consider given what we learned in Genesis 3 concerning Adams sin and the judgement of God that pronounced upon them. Remember that Adam and Eve were driven from the presence of the LORD God. But here we find that their children approached God in worship. They were active in public worship. They knew that they were to bring offerings to the LORD. Where did they learn this? It is possible that God revealed it to them. But I think it is safe to conclude that their parents taught them. The thing to recognize is that by God’s grace there is still a way to approach God  in the world, there is still faith in the world, God is still worshipped even after man’s fall into sin.

Two, notice the description of Cain and Able’s offering. ”Cain brought to the LORD an offering of the fruit of the ground”, we are told. But Able brought, “of the firstborn of his flock and of their fat portions.” These details will become important in a moment. Cain brought an offering from his produce, but Able brought the very best of his flock to offer up to God. He brought the firstborn and the fat portions.   

Three, notice God’s response. “And the LORD had regard for Abel and his offering, but for Cain and his offering he had no regard.” The question is what was it about Able and his offering that pleased the Lord, and Cain and his offing which displeased the Lord? To answer this question we must take into consideration what this passages says along with the rest of the Old Testament and New. 

Some have proposed that God was pleased with Abel’s sacrifice because it was a blood sacrifice whereas Cain’s was merely an offering of grain. This interpretation will not do, for the rest of the Pentateuch will make it clear that grain offerings were indeed pleasing to the Lord.  

To get to the point, the answer must be that there was a difference in the heart of Cain and Able which made their offering of the one pleasing and the offering of the other displeasing to the Lord. Notice that the text does not say that God received and rejected their offerings, but that God “had regard for Abel and his offering, but for Cain and his offering he had no regard.” It was not what they brought that made the difference, but the condition of the heart of the one who brought it. 

The condition of the heart of Cain and Able were displayed in the quality of their offering. As I have already pointed out, Cain brought an offering, whereas Able brought the very best of his flock to offer up to God — he brought the firstborn and the fat portions. It was not the offerings themselves that pleased or displeased God, but the attitude of the men. But their hearts were revealed in the quality of the offering. 

The New Testament revelas to us most clearly what it was that distinguished Cain and his offering from Able and his. The difference between the two was that Able approached in faith. Do you catch that when I read from Hebrew 11 earlier? Verse 4 of Hebrews 11 says, “By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks” (Hebrews 11:4, ESV). Cain was rejected and Able was excepted because Able brought his offering in faith, believing upon the promises of God, whereas able simply went through the motions.

Four, notice Cain’s response to God’s displeasure. “Cain was very angry, and his face fell”, the text says. How did Cain know that God had no regard for his offering? The text does not say. But his reaction is troubling. Instead of feeling conviction which would lead to repentance, Cain became very angry. He began to burn with anger in his heart, and his face or countenance fell.

In verse 6 the LORD speaks to Cain saying, “The LORD said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it” (Genesis 4:6–7, ESV). Notice a few things about verses 6-7.

One, God is called by the name LORD. This has been true throughout this passage. And if you understand the significance of the names “LORD” and “God” as they are used in Genesis chapters 1-3, you will understand why this is significant. “LORD” is the translation of the Hebrew word YHWH. The names communicates that God is a covenant making, and covenant keeping God who is near to his people. That God is still called LORD, is remarkable given mans fallen into sin with the breaking of the covenant of works. Though Adam was driven from the presence of the LORD and barred from the garden, God, by his grace, is still near. He is with his people. He is worshipped by them. This is possible only because God has made a New Covenant, namely the Covenant go grace. Clearly this covenant was active in the world in the days of Adam, Cain and Able. It was active by way of promise. What a remarkable thing this is.  

Two, notice that the LORD called Cain to repentance, saying, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted?”

Three, notice that the LORD warned Cain concerning the danger of giving in to the temptation.  And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.” 

Verses 1-6 of Genesis 4 reveal a great deal in a short space concerning how life will be for man now that we live east of Eden. Because we are moving quickly through this chapter I cannot tease out all of the insights, but I would plead with you to reflect upon these things. How will things be for us now that we are fallen? God is still with us. We are able to approach him. By his grace he has provided a way. There is true and false worship. The condition of the heart makes the difference. Faith in the promises of God is what distinguishes between those who are accepted by God and those who are not. Men and women will experience temptation. Temptation is to be resisted, etc., etc. Do you see the importance of this little passage which describes to us life outside of Eden — life in a world that is fallen?

Verse 8 describes the sin of Cain. “Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him” (Genesis 4:8, ESV). The Christian would do well to reflect upon this verse. Consider the effect of Adam’s sin. Consider how far we have fallen. Adam ate from the forbidden tree, now one of his sons has murdered his own brother. Truly, in pain Eve brought forth children. Truly, Adam encountered thorns and thistles. Truly, the wages of sin is death.  

In verses 9-12 the LORD questions  and pronounces judgements upon Cain. I will not linger long here for the sake of time. But do compare and contrast the LORD’s questioning and judgment of Cain with the LORD’s questioning and judgement of Adam and Eve in the previous chapter. 

The LORD approached Cain just as he approached Adam and Eve in the garden after they ate of the forbidden tree. The LORD asked Cain a question just as he questioned Adam and Eve. Verse 9: “Then the LORD said to Cain, ‘Where is Abel your brother?’” It is not as if the LORD didn’t know. He was drawing out a confession from Cain. But notice Cain’s replay. “I do not know; am I my brother’s keeper?” (Genesis 4:9). Clearly, Cain’s heart was very hard towards God. Adam and Eve struggled to repent thoroughly when questioned by God, but they did eventually acknowledge their sin. Cain was hard. He lied, saying “I do not know”. And he persisted in his rebellion saying, “I’m I my brothers keeper.” What is the answer to that question, by the way? The answer is yes! 

Q. 72. What is the sixth commandment?

A. The sixth commandment is, “Thou shalt not kill.” (Exodus 20:13)

Q. 74. What is forbidden in the sixth commandment?

A. The sixth commandment absolutely forbideth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto. (Gen. 4:10,11; 9:6; Matt. 5:21-26)

Q. 73. What is required in the sixth commandment?

A. The sixth commandment requires all lawful endeavors to preserve our own life and the life of others. (Eph. 5:29,30; Ps. 82:3,4; Prov. 24:11,12; Act 16:28)

Yes Cain, you are your brothers keeper! You are to love your neighbor as yourself! In this you failed.  

Compare also the judgements pronounced upon Cain with the judgements pronounced upon Adam. They are similar, but more severe. Because the voice of his brothers blood cried out to God from the ground, Cain was cursed from the ground. The ground would no longer yield its strength as Cain worked it. Cain would be a fugitive and wanderer on the earth. And so can was driven even further from the presence of the LORD. There was a progression, therefore. It is evident that mankind was growing increasingly sinful and increasingly alienated from the presence of the LORD. 

Cain complained that the penalty was too severe. One of his fears was that those who found him would kill him. “Then the LORD said to him, ‘Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.’ And the LORD put a mark on Cain, lest any who found him should attack him’ (Genesis 4:15, ESV). Here we see evidence of God’s common grace and of his preserving social order. 

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The Genealogy of Cain — The Continuation of The Unrighteous Line

Secondly, let us consider the genealogy of Cain, and the record of the continuation of the unrighteous line, in verses 17-24. I will keep this part very brief. 

In vese 17 we read, “Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch” (Genesis 4:17, ESV). After this we find a brief genealogy. “To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. Adah bore Jabal; he was the father of those who dwell in tents and have livestock. His brother’s name was Jubal; he was the father of all those who play the lyre and pipe. Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah. Lamech said to his wives: ‘Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. If Cain’s revenge is sevenfold, then Lamech’s is seventy-sevenfold’” (Genesis 4:18–24, ESV). Notice a three things.

One, notice the emphasis upon city building and the development of culture. Certainly there is nothing inherently wrong with city building and the development of culture, but these things do become evil when  they are pursued independent of God. Notice that Cain built a city. This was contrary to the curse pronounced upon him. He was to be a wanderer. He was banished from his family and after wandering for a time he built a city so as to protect himself. But this was not the city of God, for he named the city after his own son, Enoch. And so it is with sinful man. They build, engage in the arts and develop culture, not to the glory of God, but to promote their own name. Certainly this passage anticipates the story of the tower of Babel which we  encounter ind Genesis 11. There wicked men said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth” (Genesis 11:4, ESV). They built, not to the glory of God,  but to promote their own name so that they might live independent of the God of heaven. Cain was the father of this kind ofd activity. 

Two, notice that this line of Cain is wicked. They build for the glory of their own name. Lamech took two wive,  contrary to God’s design for marriage. And when Lamech killed a man for wounding him he promoted unjust laws of retribution. Instead of and eye for and eye, Lamech declared that any injury done to him would be repaid seventy-sevenfold.  Godlessness and wickedness increased upon the earth in the line of Cain. Cities were being built, powerful men were beginning to multiple wive, and unjust laws of retribution were being implemented by these powerful men (kings). 

Three, now would be a good time to point out that the murder of Able the righteous by the unrighteous Cain must be interpreted in light of Genesis 3:15 where God spoke to the serpent saying, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV). The rest of scripture makes it clear that this verse is referring to the presence of a righteous and unrighteous line in the world, the elect and non-elect, the children of God and the children of the evil one. Eventually, one would arise from the  seed of the woman who would crush the head of the serpent  — he is Christ Jesus our Lord. What we have here in the story of Cain and Able is the beginning of the outworking of this promise. Able had faith. Able belonged to God. Able was of the righteous line. He was of the seed of the woman. Cain was of the serpent. When he murdered his brother being driven by jealousy and anger, he bit at the heal of the seed of the woman. Here in Genesis 4:17-34 we have record of the genealogy  of Cain. And more importantly, it is a record of the continuation of the unrighteous, the seed of the serpent, in the world. 

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Seth and His Offspring — The Preservation of the Righteous Line 

Thirdly, let us consider the birth of Seth and his offspring, and the preservation of the righteous line, in verses 25-26. 

Here in verse 25 we find good and happy news. “And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.” To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD” (Genesis 4:25–26, ESV). Notice two things.

One, Eve understood that Seth was to replace Able. The name Seth sounds like the Hebrew word for set or place. God granted that Seth would take the place of righteous Able, and thus continue the righteous line. It is important to recognize that the  name Seth sounds very much like the word translated as “put” in Genesis 3:15 — “I will put [or set] enmity between you and the woman, between your offspring and her offspring…” A careful consideration of these things makes it clear that Eve knew what she was doing when she called the child Seth. Able was of her seed given his faith. Cain was of the serpent as demonstrated by his murder of his brother. But God by his mercy and grace gave her Seth to continue the battle that God has set between the offspring of the serpent and  the offspring of the woman. 

Two, to Seth was born Enosh and at that time people began to call upon the name of the LORD. This cannot mean that people began to worship for the first time in the days of Enosh, for Cain and Able worshiped in their day. It is likely that this means that public worship began in these days after a time of darkness. Cain and his descendants built cities and promoted , not the glory of God,  but the glory of man. Wickedness increased upon the earth. But through Seth’s line, and through his son Enosh, public worship was renewed and established in the world. 

Here is the interpretation that Calvin provides: “Moses means, that so great was then the deluge of impiety in the world that religion was rapidly hastening to destruction; because it remained only with a few men, and did not flourish in any one race. We may readily conclude that Seth was an upright and faithful servant of God. And after he begat a son, like himself, and had a rightly constituted family, the face of the Church began distinctly to appear, and that worship of God was set up which might continue to posterity. Such a restoration of religion has been effected also in our time; not that it had been altogether extinct; but there was no certainly defined people who called upon God; and, no sincere profession of faith, no uncorrupted religion could anywhere be discovered.”

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Conclusion 

 Friends, if I had to sum up the meaning of this entire chapter in one sentence I would choose this one: Though we have fallen into sin, and though the world be filled will all manner of evil, God is faithful to preserve his church in the world in Christ Jesus, the promised seed of the woman. Let us take courage in these things and place our hope in him. 

Tags: Genesis 4

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Old Testament Reading: Genesis 3:22-24

“Then the LORD God said, ‘Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—’ therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken. He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.” (Genesis 3:22–24, ESV)

New Testament Reading: Philippians 3:7–11

“But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.” (Philippians 3:7–11, ESV)

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Introduction

We have come now to the seventh and final scene in this large section in the book of Genesis which runs from chapter 2 verse 5 through to the end of chapter 3. In this final scene the LORD God is the sole actor; the man named Adam is present but he is completely passive. This seventh scene corresponds to the first scene which ran from Genesis 2:5-17. There the same was true — the LORD God was the sole actor; the man was present but completely passive. In this final scene God’s judgement of the man is brought to conclusion.   

It would be good to remember what transpired in the previous scene as we move into this last one. The LORD God first pronounced a curse upon the serpent. After this, he pronounced judgements upon the women . And then God addressed the man — “And to Adam he said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return’” (Genesis 3:17–19, ESV).

Remember, although that previous scene was primarily about the judgement of God pronounced upon the snake, the man and the woman, the grace of God was also on display there. By God’s grace the man and the woman would go on living — room was left for repentance.  By God’s grace, the promise of a victorious Savior was announced. And by God’s grace, the man and the woman were clothed — “the LORD God made for Adam and for his wife garments of skins and clothed them” (Genesis 3:21, ESV), we are told. God was gracious to Adam and Eve, and he is gracious to us. But the consequence of sin — both Adam’s sin and ours — is that life is now marked by difficulty. Lie is marked by perpetual conflict, pain in the process of bringing forth children, strife in our relationships, toil and frustration in our work, and ultimate vanity given the certainty of death. 

In this final scene that is before us today God’s judgements upon the man are brought to a conclusion. And you would do well to note that the most tragic of all the consequences of sin are reserved for this final scene. More tragic than the conflicts which mar the course of human history; more tragic than the increased pain that women experience in the process of childbearing; more tragic than strife between husband and wife, and the toil and frustration that men encounter in their work; indeed, even more tragic than the inevitability of physical death and the vanity of life that accompanies it, is this — man, because of his sin, was driven from the presence of God to live out the years of his life alienated from his Maker. This consequence — our alienation  from God; our loss of a right relationship with him — was the most tragic of all the consequences of man’s fall into sin. 

Does that strike you as an odd perspective? Is your impulse to reply back saying, “No! The conflicts and strive, the pain and suffering, and the certainty of physical death must be considered worse punishments that our communion with God having been broken!” If that is your perspective it is because you have not experienced the joy of knowing God. You have not learned nor come to believe the truth so wonderfully stated by St. Augustin when he said, “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.” Friends, we were created to know God, and to be know by him.  We were designed  live in communion with God, to obey him, and to glorify his name. When Adam fell into sin, all of this broken and lost. All of the conflict, pain and strife that we experience  in this world — even the event of physical death itself — cannot be compared to the tragedy of having lost that sweet communion with our Maker. 

Adam in innocency knew God. He enjoyed sweet and intimate communion with God in that garden temple which the LORD had made for him. While Adam was upright he walked with God, and God walked with him. But when Adam fell into sin he that sweet and intimate communion with God was lost. Adam was not just sent out of the garden. The texts says that he was driven from that place and from God’s presence.  

This loss of a right relationship with God was by far the most tragic of all the consequences of man’s sin. Man was made to know God and to glorify and enjoy him forever. Indeed, Christ himself said, “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent” (John 17:3, ESV). What does it mean to have life eternal? According to Christ, to have eternal life is to know God. To be severed from God — to be alienated from him and under his wrath because of our sin — is death. This is why scriptures call men and women who are alive “dead” if they have not been reconciled to God through faith in Christ. Though they are living they are really “dead”. The Apostle Paul wrote to Christians saying, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—” (Ephesians 2:1–2, ESV). This was their state of being prior to their having been reconciled to God through faith in Christ – though alive, they were dead in their trespasses and sins. To know God is to to have eternal life. To be alienated from him is eternal death. Christ came to make dead men and women and alive by reconciling them to the Father, thanks be to God.

 In the day that Adam ate of the forbidden tree he died, for in that day he was driven from the presence of God and lost the sweet communion that he once enjoyed with his Maker. Therefore, I suppose that we might say that what is described to us here in this passage that is before us today is Adam being “put to death” by God. Yes, later we will learn that Adam lived for 930 years in total, and then he died (Genesis 5:5). But what I am saying is that in another sense, Adam truly died in the day that he ate the forbidden fruit, for its was then that he was driven from the presence of his Maker. 

Let us consider this passage now in detail.

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“Then the LORD God said, ‘Behold, the man has become like one of us in knowing good and evil.’” 

In verse 22 of Genesis 3 we read,  “Then the LORD God said, ‘Behold, the man has become like one of us in knowing good and evil.’”

This is a very interesting and important verse. We should pay careful attention to it. 

First of all, notice that Adam is in focus here. Eve is not mentioned at all. It will become clear that everything that is pronounced upon Adam in this passage will also apply to Eve. But notice that Adam in particular is the one who is judged by God in this text. This is because the covenant of life, or of works, or of creation — whichever term you prefer — was made with Adam (see Genesis 2:15-17). The covenant was made with him, and he was the one who broke the covenant. And though it is true that Adam’s sin would effects others — indeed all others — the judgements were pronounced upon Adam, for he was appointed by God to function as the representative of others in the keeping of this covenant.

Secondly, we must answer the question, who was the LORD God speaking to when he said, “Behold, the man has become like one of us in knowing good and evil”?

Commentators differ on the answer to this question. Some say that he was speaking to the angels. But in my opinion, it is best to think that God was addressing himself when he said, “Behold, the man has become like one of us in knowing good and evil.” 

How can it be that God would speak to himself? Well, the rest of scripture will make it clear that though there is only one God, there is also a plurality of  persons, or subsistences, within the Godhead. We are right to ask our children the question, “Are there more gods than one?” and to teach them to answer, “There is but one only, the living and true God.” And we are also right to ask them, “How many persons are there in the Godhead?”, and to expect the reply, “There are three persons in the Godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.”

The doctrine of the Trinity is not explicitly taught here in Genesis 3:22, but it is implied. And you would do well to remember that this is not the first time in Genesis where plurality within the Godhead is suggested. From the very beginning of Holy Scripture we are introduced to one God, the creator of heaven and earth, and we find that there is plurality within him. The rest of scripture will make it clear that there are three persons within the Godhead — Father, Word and Spirit. 

Thirdly, what does God mean when he says, “Behold, the man has become like one of us in knowing good and evil.” Stated more precisely, how did man become like God when he rebelled? And what does it mean that man and God now share knowing good and evil in common? 

Let me state the answer to this question briefly and directly before demonstrating my interpretation from the text. Man became like God when he rebelled in that he took to himself a right that was only appropriate for God to have – namely, the right to know or to determine that which is good and that which is evil. To “know good and evil” is to decide good and evil. God, the supreme lawgiver, commanded Adam, saying, “do not eat of the tree of the knowledge of good and evil”. And Adam rejected God as the supreme lawgiver and took to himself the role of lawgiver when he ate of it that tree. It was an act of rebellion. In essence Adam said, I will not submit to God, but instead I will be God myself. 

The meaning of the Hebrew word translated as “knowing” certainly allows for this interpretation. To know is to understand or to perceive. It is right for God to know, to understand, or to perceive that which is good and evil. It is right for him to give laws to man which correspond to his perception of good and evil, which is always perfect and true. And is good and right for man to agree with God’s perspective concerning good and evil and to live in obedience to his laws. On the other hand it is terribly wrong for the creature to disagree with his Maker, to seek to establish his own law so that he might live independent from his God. This is what Adam did when he ate of that tree. He pursued wisdom apart from God who is the source of all true wisdom. He sought to define good and evil on his own and in rebellion against his Maker. When he ate he sought to establish his autonomy so that he might go on living independent from God. 

This interpretation of the statement, “Behold, the man has become like one of us in knowing good and evil”, also fits perfectly with the story of Genesis. 

When we encounter this communication within God himself in  Genesis 3:22 with the words, “Then the LORD God said, ‘Behold, the man has become like one of us in knowing good and evil’”, it is meant to remind us of a previous conversatin within the Godhead that was revealed to us. Remember the words of Genesis 1:26-17. There we heard God speaking within himself saying, “‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:26–27, ESV). There in Genesis 1:26-27 we encounter a conversation within the Godhead. The one true God said, let us make man in our image. And then what did the one true God do? He created man (singular) in his image and in such a way that his plurality would be reflected — “in the image of God he created him; male and female he created them.”

I believe that it is very important for us to recognize the connection between Genesis 3:22 and Genesis 1:26-27. 

In both passages we encounter something peculiar – a conversation that God had within himself is revealed to us. This is meant to grab our attention! This is meant to provoke the reader to pause and to ask, who is God speaking to? 

And when we compare these two passages (they are meant to be compared) we find that they both have something important to say regarding the nature of man and man’s relationship to God. Stated differently, these two texts when set side by side reveal that man is like God in some respects, but he also not like God in other respects. 

What did Genesis 1:26-27 reveal to us? It revealed that man was made in the image of God. God created man, male and female, to be like him, to image him, to correspond to him. I will not go into all that that entails, for that has already been done. Here we must simply remember that man was created to be like God in some respects.

But to say that man was made in the image of God, or that man was made to be like God, does not mean that man is God. Though it is true that some similarities exist between God and man, and this by God’s design, it must also be confessed that the differences between the Creator and creature are vast. God is omnipotent, omniscient, omnipresent and eternal. Man is none of those things. In  short, God is the Creator, man the creation. God is supreme, man subordinate. God is God, man is man. Though it be true that man was made in the image of God and is in some respects like him, man must never forget that he is not God. 

That man is not God, and that man was to go on living in perpetual submission to God was made clear by the fact that God created man, placed him in the garden, provided for him, commanded the man to keep the garden, and to eat of the one tree and not the other. The tree of the knowledge of good and evil functioned as a symbol of the created order of things. God, being supreme, knows and determines that which is good and that which is evil, and he gave man his law. The question was, would man live as if God were supreme over him? Would man live in submission to his Makler? The tree of the knowledge of good and evil symbolized this order and also put man to the test.

And what did the tempter say when he approached Eve? “Did God actually say, ‘You shall not eat of any tree in the garden’?” And then afterwards “the serpent said… ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil’”(Genesis 3:1, 4–5, ESV). In other words, God has lied to you. This tree that God has forbidden actually has the power to give you life and wisdom. Yes, you have been made in God’s image, but if you would only eat of this tree, then truly you would be like God, no longer having to live in subordination to him. There is freedom in this tree. When you eat of it you will cast off the bonds of God. When you eat of it you will become truly autonomous and independent, as God himself now is. Adam and Eve believed this lie, and they ate.  

When the LORD God said, “Behold, the man has become like one of us in knowing good and evil”, he spoke truth concerning the man. In a sense the man had become like God knowing good and evil. But it is also obvious that God spoke these words in a sarcastic and condescending sort of way — there is irony in his words. 

Did Adam become like God when he ate of the forbidden tree? The answer is “yes” as I have already said, but it is also “no”.

It is “no” in that Adam was still a man and not God. Adam the creature was still the creature. He was not elevated at all when ate of the forbidden fruit. In fact, he fell. The image of God that he did possess by virtue of his creation was now marred and twisted. So it might actually be said that Adam was less like God after his fall into sin and certainly not more.

And so God mocked Adam with these words — “Behold, the man has become like one of us in knowing good and evil.” Certainly this was to impress all the more strongly upon Adam the foolishness of his sin.

When I hear God speak condescendingly to Adam in this text it reminds of a that passage in Psalm 2, where the Psalmist asks, “Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, ‘Let us burst their bonds apart and cast away their cords from us [they are like their father Adam, aren’t they?].’ He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying…” (Psalm 2:1–5, ESV)

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“Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—”

In the second half of verse 22 God beings to speak a word of judgement concerning Adam, saying, “Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” (Genesis 3:22, ESV)

Notice how the voice of God drops off at the end of this verse and the voice of the narrator (Moses) picks up, saying, “therefore the LORD God sent him out from the garden”, etc., etc. This is very unusual. But it is deliberate no doubt. 

Perhaps the words of judgement would be too much for us to bear if they came from God’s lips, and so Moses interviews to describe the result. Or perhaps the falling off of God’s voice is meant to communicate that final judgement has been delayed? This seems to me to be the effect. God begins to pronounce judgement, but then his words are suspended creating a sense of delay, and Moses resumes with a description of what transpired.  

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“Therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken.”

And what does Moses say? In verse 23 we read, “therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken” (Genesis 3:23, ESV)

Notice that though Adam was judged, and though the loss of communion with God was terribly tragic, this was not the final judgement. Adam was sent out of the garden to toil in his labor. There Adam would work the ground. And as he worked the ground he would be reminded of things: from this ground he was taken — he would have been remanded that he is a creature and not God, and to the ground he would one day return — the wages of sin is death, spiritual and physical.

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“He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.”

In verse 24 we read, “He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.” (Genesis 3:24, ESV)

When God sent Adam out of the garden it was to prohibit him from having access to the tree of life. Remember, God said, “Now, lest he reach out his hand and take also of the tree of life and eat, and live forever” — for this reason he was sent out of the garden. 

The tree of life was not a magical tree as if eating from it would automatically confer eternal life. The tree of life, like the tree of the knowledge of good and evil, was a sacramental tree. It symbolized obedience to God and the life that would be found in God by going the way of obedience. 

When Adam was driven out of the garden, cherubim (plural) being set to guard the entrance with a flaming sword, it communicated in no uncertain terms that the way to eternal life that was once open to the man through obedience to the law of Go  was no longer open to him. If Adam were to have eternal life it would need to be obtained through something other than the covenant of works, for that covenant had been broken. If Adam were to enter into eternal life it would need to be by some other way than through the keeping of God’s law, for he had sinned against it, and the wages of sin is death. To use the words of Paul, “For by works of the law no human being will be justified in [God’s] sight, since through the law comes knowledge of sin” (Romans 3:20, ESV). This was the message that was sent to Adam, and powerfully so, when God drove him from the garden and placed his cherubim and a flaming sword at its entrence. This way to glory is now shut. This way to life eternal is no more. Look elsewhere, namely to the savior that God has promised to provide. 

As it was the previous passage, so it is with this one. Though these texts are primarily about the judgements of God, the gospel of the Christ is also present. How is it present here?, you ask. Let me tell you! 

We must remember who this is book was written by, and for whom it was written. It was written by Moses and for the people of Israel redeemed from Egypt originally. And we should also remember that Moses did not only right Genesis but also the rest of the pentateuch — Exodus, Leviticus, Numbers and Deuteronomy. And in some of those books the design and eventual construction of the tabernacle will be described to us. And what will we find except that when the tabernacle is build it is meant to remind the worshipper who is approaching God through the shedding of blood of Eden. The entrance to the tabernacle and temple was to face east. Cherubim were embroidered upon the curtain which separated the holy place from the most holy place, where the presence of God was found. And on each side of the  ark of the covenant which contained God’s law stood cherubim, guarding as were mans approach to God.

The Israelites who read Gensus, and all who would read it afterwards, would make these connections. And they would also understand the meaning — though Adam was driven from the temple of Eden, and though the way life through the keeping of God’s law was now shut up and guarded, God by his grace has provided another way to come into his presence. Not law keeping, but through the sacrifice. And not by works, but by grace. 

After the Christ died for our sins the veil on the temple which had the cherubim embroidered upon it was torn in two. “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh… let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful” (Hebrews 10:19–24, ESV).

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Conclusion 

I would like to conclude by making three points of application. 

First of all, do you consider the loss of communion with God to be the most tragic of all the consequences of our sin? Or do you have such a low view of God and such a high view of this world and of the pleasures found within that you weep more at the though of the loss of worldly comforts and pleasures than at the though of the loss of communion with God himself. 

The Christian will agree with Augustine and says, “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.” And the Christian will agree with Paul and say, “But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.” Truly, there is no greater pleasure in all the world than to God through the Christ whom he has sent.

Secondly, have you submitted to God and to his law as revealed to us in his holy word? Adam’s sin was that he rebelled against God’s word. He sought pursue wisdom apart from God. He sought to know good and evil, right and wrong, truth from error on his own. This sin of rebellion abounds within our world today. How common it is for the sons and daughters of Adam to seek to establish their own standards, their own truth and to go their own way. Our days are very much like the days of the Judges of Israel, when “everyone did what was right in his own eyes” (Judges 17:6, ESV). It is not surprising to find that this is the way of the world, but sadly it is also the way of the church, so called. Most, it would seem to me, give little attention to God’s law. Few care to ask, how has God commanded that he be worshipped? When it comes to establishing doctrine, God’s word is pushed to the side and is replaced with rationalism, emotionalism, and pragmatism. And if you do not know what those words mean I’ll state it differently. Many Christians today refuse come under the authority of God’s word so as to submit to it. Instead they stand over God’s word and they judge it according to their standards. They will believe and teach that which makes sense to them, that which feels right to them, or that which works in their opinion, but they refuse to surrender themselves to God’s word, to believe what its says in humility. Instead  of “[receiving] with meekness the implanted word, which is able to save [our] souls” (James 1:21, ESV), they pridefully stand over the word of God to judge it according to their standards. And when they do they prove that they are in Adam, and not in Christ. And so I ask, have you submitted to God and to his law as revealed to us in his holy word?

Thirdly, are you trusting in your own  righteousness or in Christ. Friends, don’t you see that the way to life through the covenant or works is closed off. The way to eternal through obedience to God’s law is no longer open to any of the natural sons and daughters off Adam. Adam was able to earn eternal life through obedience to God’s law while in the garden. But when he sinned, he was driven out and the way to the tree of life was shut up and guarded. “By works of the law no human being will be justified in [God’s] sight…” (Romans 3:20, ESV). But God has graciously promised and provided another way. He sent a Savior, Christ Jesus our Lord. He was a true son of Adam. He had to be if he was to represent the sons and daughters of Adam and pay for their sins. But more than that he was a the Son of God. He had to be if he was to keep God’s law, bear the sins of all God’s elect, and conquer sin and death by raising on the third day. Indeed, salvation is found only in him. “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, ESV). “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

Tags: Genesis 3:22-24

Posted in Sermons Study Guides Genesis 3:22-24
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Sermon Text: Genesis 3:14-21

• What new beginning is described to us in Genesis 3:14-21?
• In what way is the world we live in today the same as the world that God created in the beginning? How is it different?
• Discuss the effects of our fall into sin upon the world in general. Discuss the effects of our fall into sin upon humanity in particular.
• In what ways does the text of Genesis 3:14-21 announce good news?
• How does this passage point forward to Christ?

Posted in Study Guides Gospel Community Groups
Comments Off on Gospel Community Group Discussion Questions, Week of January 20, 2019 Posted by Joe

Old Testament Reading: Genesis 3:9-13

“The LORD God said to the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.’ To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.’ And to Adam he said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.’ The man called his wife’s name Eve, because she was the mother of all living. And the LORD God made for Adam and for his wife garments of skins and clothed them.” (Genesis 3:14–21, ESV)

New Testament Reading: Romans 8:18–25

“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” (Romans 8:18–25, ESV)

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Introduction

The book of Genesis is a book about the beginning of things. In fact that is what the word genesis means – origin, root, beginning, start. Remember that the first phrase found this book is, “In the beginning…” 

And when I say that the book of Genesis is a book  about the beginning of things, I do not only mean that it is a book about the beginning of creation. Indeed, that is the first thing that is described to us in the book of Genesis – the beginning of God’s creation. But many other “beginnings” are mentioned – the beginning of God’s covenant with man, the beginning of marriage, the beginning of sin, etc. And as we progress through the remainder of the book we will find that it is divided into sections which describe the beginning and progression of certain family histories. Those sections are introduced by the phrase, “these are the generations of…”,  or something similar. The book of Genesis is a book about the beginning of things. And this is true, not only of the beginning of the book, but of the whole. 

I think it is important for us to recognize that the beginning of something is being described to us in the verses that we are considering today. Here in Genesis 3:14-24 we encounter a transition. It  is the transition from the world as it came from the hand of God – a world that was good, upright and pure – to a world that is now tainted by sin and its effects. Here in Genesis 3:14-15 we find a description of the beginning of the world as it now is.  

This world – that is to say, the world of Genesis 3:14 and following, is the world that you and I live in. It is not a world substantially different from the one that came from the hand of God in the beginning, but it is qualitatively different. What I mean is that we do live in the same physical world made by God in the beginning. The stars that we see in the sky are the stars that God called into existence in the beginning. The mountains are God’s mountains. The trees are God’s tree.  And the people that we see are his people by virtue of creation. The world that we live in today is not substantially different from the one that came from the hand of God in the beginning, but in another respect it is a very different world. For this world that we live in today is fallen. This world is sinful. This world is under God’s curse because of our rebellion. 

And how important it is for us to recognize this distinction. In Genesis 1 we are told of the beginning of God’s creation. In Genesis 2 we are told of the beginning of God’s covenant. But in Genesis 3 we are told of the beginning of man’s sin and its effects. Adam’s breaking of the covenant of life is described to us here along with its consequences. And so we must distinguish between the world as it came from the hand of God – a world that was upright, pure and good, and the world that now is – a world that is ravaged by sin and the effects of sin. 

I am afraid that many ignore this distinction. I’m afraid that many – even many who claim to be Christian – ignore the beginning of our sin and misery that is so clearly described to us here in Genesis chapter 3. It is no wonder then that they are terribly disoriented and confused when they look out upon the world and see so much sin and misery and death. The wickedness that we see in the world and the wickedness that we see in our own hearts should always grieve the Christian, but it should not leave us disoriented and confused, for the scriptures are clear – we now live in a fallen world, a world that is characterized, not by life, but by death.  

The transition from the world in its good and upright state, to the world in its sinful, fallen and cursed state is what is described to us here in Genesis 3. But as we will see, humanity was not left without hope. 

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The Serpent Cursed

Notice that in this passage God address each of the rebels one at a time to pronounce curses or sentences upon them. They each had sinned and God announced to them what the ramifications of their sin would be. 

The order is reversed when compared to God’s questioning of the rebels in the previous passage. Adam was questioned by Gods first, but curses are pronounced upon him last (this is because he was most responsible for the keeping of the covenant). Eve was questioned second, and she is cursed second. The serpent was never questioned. The reason for this is that room for repentance (and the offer of salvation) was not given to the serpent. The serpent is only cursed, and he is cursed first. 

In verse 14 we read : “The LORD God said to the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel’” (Genesis 3:14–15, ESV).

If we are going to interpret this text correctly it is important to recognize from the outset that it contains layers of meaning. I am not just referring to verses 14 -15, but to the whole passage which runs from verses 14-19. In this entire section we will encounter layers of meaning. And by that I mean the text is written in such a way that it can (and should) be interpreted in multiple ways, and deliberately so. The reader, when considering the curse pronounced upon the snake, the woman, and Adam should be able to recognize that there is a kind of basic and surface level meaning, and also a deeper and more profound meaning to  the text. I am not saying that we are free to interpret all scripture in this way, but this particular passage requires that we see layers of meaning. 

Take for example the curse that is pronounced upon the serpent. The question that we must ask is, who exactly is God cursing here? Did God curse the snake that was used as an instrument in the temptation of Eve? Or did God curse all snakes more generally? Or does this curse ultimately apply to Satan who used the snake as an instrument to tempt Eve? I think the answer is “yes, all of the above”. This passage when considered in context (and by context I do not only mean the immediate context of Genesis, but the context of the whole of scripture) must be interpreted as having layers of meaning. 

Notice that LORD God spoke to that particular serpent when he said, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life” (Genesis 3:14, ESV). This word was spoken by God to that particular snake. That snake was cursed above all livestock and beasts of the field. That snake would go on its belly. That snake would eat dust. It will be come clear that no only would this apply to that snake, but to all snakes. 

Some have wondered, did snakes have legs prior to this curse being pronounced? I doubt it. But perhaps they did move about with a posture that was more upright. Perhaps snakes moved about with their heads lifted high and proud. But having been used as an instrument for temptation the serpent was bound to the earth to crawl upon it with its head down low where it would swallow dust. The curse is fitting. The serpent was used by the evil one to rise up against God in pride, and so God made it low. Is there any beast of the field more closely bound to the earth and further removed from heaven than the snake? The symbolism is powerful, I think, and I could go on. 

We might also ask, if the snake was only used as an instrument, then why must it bear a curse? Two things: One, you would do  well to notice that all of creation bears a curse as a result of the fall. In a moment we will read that the ground is cursed. When the snake was cursed he was said to be cursed “above all livestock and above all beasts of the field” – evidently they too were affected by the fall. And Paul, in that passage that was read at the beginning of this sermon says that all “creation was subjected to futility, not willingly, but because of him who subjected it, in hope” (Romans 8:20, ESV). And so snakes are not the only thing that are cursed or subject to futility because of the rebellion of Satan and Adam – all of creation has been touched, but snakes in particular. Two,  although the snake was only used as an instrument, it is fitting that it bear the curse given the hideousness off the act that was carried out through it, namely the temptation of man. I believe it was Calvin who illustrated this principle by mentioning that any father would destroy the sword that was used to slay his son if it came into his possession. “The sword was only the instrument”, we might say. Yes, but it was used to do a terrible thing, and so it is fitting that it bear a form of judgement.   

The most simple and basic interpretation of this text is to understand that the snake that was used as an instrument to bring about the temptation of Eve was cursed by God. But it is also clear that it was not just that snake, but all snakes that were cursed. 

In verses 15 we read, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV). Indeed, from this moment snakes and humans have been and always will be hostile towards one another. Snakes will always strike at the heal of man, and man will always strike at the head of snakes. 

On the most basic level the curse of verses 14-15 is to be understood as having been directed towards the snake the was used as an instrument to tempt Eve, and to all snakes. Why? I can’t help but think that we are to remember the first temptation, the fall, and the ongoing work of the tempter when we look at snakes. You are certainly free to like or dislike snakes. Some fear them, others do not. All of that is irrelevant. But all should be reminded of the cunning and crafty schemes of the evil when they see a snake. All should be reminded of how deadly Satan is. All should remember the fall and its effects when they watch a snake slither along, locked to the earth, and eating dust. 

On the surface, the curse is pronounced upon the snake who was used to tempt Eve and upon snakes in general, but clearly the curse is aimed, not just at serpents, but at the one who used the snake as an instrument to tempt Eve and through her Adam. Though Eve saw the body of serpent, it was the voice of Satan – the rest of scripture makes this clear. This is the deeper meaning of the text. 

How then does this curse apply to Satan? Well, Satan is cursed more than any other thing in all of God’s creation. Satan, having rebelled against his Maker, would in due time be barred from heaven and bound to the earth. And this war between the seed of the woman and the seed of the serpent that is mentioned in verse 15 will ultimately play out, not between snakes and humans, but within the human race itself. Some will be children of the evil one, and others will be children of God.

As we will see, this is where the story of Genesis and, indeed, the story of scripture will go from this point forward. The words, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” do not ultimately pertain to the strife that exists between snakes and humans, but to the strife that will exist between those who are children of the Devil and those who are children go God by faith. 

To prove that there are in fact children of the Devil and children of God in the world I only need to quote Jesus’ words to the non-believing Jews when he said, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44, ESV). This he said to them as they were claiming to children of God by virtue of their heritage. According to Christ there are children of the Devil in this world and their are children of God. And the thing that distinguishes one from the other is faith in God and in the promises of God. 

The words, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV), are not ultimately about the conflict between snakes and humans, but between the Evil One and those who belong to him in the  world, and  God and those who belong to him in the world. 

It would not take long at all for this conflict to manifest itself in the world. In Genesis chapter 4  we find the story of Cain and Able. And as we will see, though both were sons of Eve, only one had the faith of Eve. Put into the terms of Genesis 3:15 and John 8:44, Cain was of the seed of the serpent whereas Able was of the seed  of the woman. Able belonged to the righteous line and to God, whereas Cain belonged to the unrighteous line and Evil One. You know the story. Cain rose up a killed Able. God replaced Able his righteous brother, Seth so that the righteous line would be preserved. Genesis 3:15 means that there will be an ongoing battle between the Evil One and his descendants and God’s people in the world,  but God’s people will prevail in the end – “he shall bruise your head, and you shall bruise his heel.” This is why they genealogies of Genesis are so important. They trace the preservation of the righteous line, that is to say, the seed of the woman.   

And where does Genesis 3:15 find its ultimate fulfillment? The story of scripture is clear. The seed of the woman will finally crush the head of the serpent is Christ. 

Notice therefore that the the gospel is here in seed form. The good new of Christ is embedded in miniture in the curse the God pronounced upon the serpent. World history will be marked by conflict between God and the Evil One, between the children of God and the children of the Devil, between the seed of the serpent and the seed of the woman, but a Savior would eventually come. He would come in the line of Adam, Abraham and David. And upon his arrival he would deal a decisive blow to the Evil One himself. The Evil One will perpetually strike at the heel of man, but the Christ has stomped upon his head. 

What does the curse pronounced upon the serpent reveal about the world in its fallen state? It will be marked by conflict, physical and spiritual. Man, including those who belong to God, will suffer in this age – the serpent will bruise the heal of man. But God has not left the world without hope. A Savior has been provided – Christ Jesus our Lord. 

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The Woman Judged

In verse 16 we encounter the judgement pronounced upon the woman. “To the woman [God] said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be [for or] contrary to your husband, but he shall rule over you.’” (Genesis 3:16, ESV)

Though this judgement was pronounced upon the woman Eve, clearly it applies to all women.

When God said,  “I will surely multiply your pain in childbearing; in pain you shall bring forth children”, it meant that women would experience pain in the process of giving brith. Certainly, the labor pains that women experience are severe. It is worth noting that other species give birth to their young with ease when compared to our species. The labor process for women is arduous. Eve was created with the ability to give birth birth to children. What a marvelous and  joyous gift! But now it would involve pain.  

And not only would the process of childbirth involve pain, so too the once blissful relationship between wife and husband would be marked by sorrow. To Eve God said, “Your desire shall be contrary to your husband, but he shall rule over you.” 

This phrase is difficult to translate. Some translations say, “your desire shall be for your husband.” Others say, “your desire shall be unto your husband.” The ESV uses the word  “contrary”. The NET is most bold in its  translation when it says, “You will want to control your husband, but he will dominate you.” (Genesis 3:16, NET). I actually think that this might get to the heart of  it. The woman was created to function  as man’s helper. She was to live in loving submission to him.  He was to loving lead her. But Eve upended God’s design  for things when she ate of  the fruit and acted as an agent of temptation to her husband.  The affect of the fall was that wives now desire to controle their husbands instead of living in loving submission to them, and that husbands dominate their wives instead of lovingly leading them.  

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The Man Judged

The judgments pronounced upon the man are stated last and they are the most extensive, for the covenant was made with him, and he was the covenant breaker. 

Verse 17: “But to Adam [God] said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return” (Genesis 3:17–19, ESV).

The root of Adam’s sin was that he listened to the voice of his wife instead of the voice of God. 

Notice that Adam sinned when he ate of the forbidden tree, therefore he is judged in his eating. 

“Cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field.” 

Gordon Wenham comments on this verse saying, “the toil that now lies behind the preparation of every meals is a reminder of the fall and is made the more painful by the memory of the ready supply of food within the garden.” 

The ground is cursed. Land that is blessed by God is well watered and fertile. Cursed ground will lack such qualities.

Man will eat of the fruit of the ground in pain. This is reminiscent of the judgement pronounced upon the woman. The woman was designed by God to be a mother, and now that would involve pain. The man was to be a farmer and provider, and now that would involve pain. 

His work would be difficult. “By the sweat of your face you shall eat bread”, the text says. Work is not a punishment in itself. But the difficulty of work and the frustation associated with it is the result of the fall. Man would engage in this kind of work until he returned to the ground, “for out of it you were taken; for you are dust, and to dust you shall return”, the  text says. 

In the fallen world life will be marked by a kind of futility. Survival will be a struggle. Work will be difficult and accentuated by frustration. The guarantee of death means that all of the toil and pain experienced in this life is meaningless and vain. Even if man were to get ahead in his work, all would be lost when he returns to the ground from which he was taken.

The Christian should not be afraid to talk about the emptiness and vanity of life in this fallen world. Though we experience many pleasures in this world all is truly vain given that death is inevitable. The book of Ecclesiastes is all about that. It is a wonderfully helpful book that must be read, not in parts, but to the end.  

Listen to beginning of the book of Ecclesiastes: “The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. What does man gain by all the toil at which he toils under the sun? A generation goes, and a generation comes, but the earth remains forever. The sun rises, and the sun goes down, and hastens to the place where it rises. The wind blows to the south and goes around to the north; around and around goes the wind, and on its circuits the wind returns. All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again. All things are full of weariness; a man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing. What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. Is there a thing of which it is said, ‘See, this is new’? It has been already in the ages before us. There is no remembrance of former things, nor will there be any remembrance of later things yet to be among those who come after’” (Ecclesiastes 1:1–11, ESV).

This is the true and unfailing word of God. Life in this world is ultimately vain because of sin and death. When Adam ate of that forbidden tree he died, though he went on living for many years afterwards. He entered into a state of death. Death was inevitable. His life would be characterized by travail. He would be separated from his God by whom and for whom he was made.  From dust Adam was made and to dust he would return. All would be vain for him, apart from the gracious intervention of God. 

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Good News Announced

How important it is to recognize, however, that embedded within these curses and judgments, we find good news – words of hope and promise.

It should be recognized that the judgements pronounced upon the man and woman are not the final judgment. 

I have already encountered good news embedded within the curse pronounced upon the serpent. The seed of the woman would one day have total victory over the serpent and his seed. 

And notice verses 20 and 21. There we are told, “The man called his wife’s name Eve, because she was the mother of all living. And the LORD God made for Adam and for his wife garments of skins and clothed them.” (Genesis 3:20–21, ESV)

Though we have been calling the woman by the name Eve throughout this narrative, this is in fact the first time the name is mentioned in Genesis. The name Eve means “living or making alive”. “The man called his wife’s name Eve, because she was the mother of all living.” The placement of this comment in this narrative is significant, I think. It comes after all that has been said concerning effects of her sin and of Adam’s upon the human race. 

Of course, Eve is the mother of all living in the sense that all of humanity would descend from her. But it seems that on a deeper level the name Eve has reference to the hope that was communicated back in verse 15 – that from the seed of the woman would come a life giving Savior.  

This section concludes with the words, “And the LORD God made for Adam and for his wife garments of skins and clothed them.” 

We must remember that Adam and Eve has sown together fig leaves to cover the shame of their nakedness. Those coverings would not do. If the shame of their nakedness was to be truly covered, God himself would need to provide the covering. And if the shame off their nakedness was to be truly covered, it would have to involve the shedding of blood. “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22, ESV). “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV). Here in this scene we have a picture of the Christ who would one day come to atone for sin through the shedding of his own blood. Those animal skins would have functioned as both law and gospel to Adam and Eve. Those skins would have been a perpetual reminder to them of the vileness of their sin and also of God’s gracious provision. 

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Conclusion 

In this narrative we have found mixture of good new with bad. 

The curses and judgements in this text help us to understand why the world we live in today is often marked by difficulty and travail. We live in God’s world, but the world is not the same as the one that came from his hand. This world is now characterized by trial and tribulation, pain and suffering, and ultimately death. This is the consequence of sin.

But God by his mercy and grace has not left us without hope. He promised to send a redeemer. He promised to provide life. He promised to provide atonement and covering for our sins. Indeed, this he has accomplished through Christ Jesus our Lord. 

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21–26, ESV)

Tags: Genesis 3:14-21

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Old Testament Reading: Genesis 3:9-13

“But the LORD God called to the man and said to him, ‘Where are you?’ And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’ He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’ The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’ Then the LORD God said to the woman, ‘What is this that you have done?’ The woman said, ‘The serpent deceived me, and I ate.’” (Genesis 3:9–13, ESV)

New Testament Reading: 2 Peter 3:1–9

“This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished. But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:1–9, ESV)

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Introduction

I will begin today by asking the question, is there any passage in all of scripture more troubling than the one that we have previously considered – that is, the one that describes to us the original sin of Adam with the three simple words, “and he ate”? 

Some who know the scriptures well might reply back saying, there are plenty of other passages that are as troubling as that one, if not more so. Think, for example, of those passages which describe to us the crucifixion of the Christ. Are those passages not more troubling?

And I would admit that on the surface it is more disturbing to think of the way that the Christ was mistreated by sinful man than to think of Adam taking a bite out a piece of fruit from a tree. Put those two scenes side by side in your mind – the brutal and bloody crucifixion of the Christ on the right, and Adam and Eve eating a piece of fruit in paradise on the left. As I said,  on the surface it is more disturbing to think of the way that the Christ was mistreated by sinful man than to think of Adam taking a bite out a piece of fruit from a tree. 

But I would reply that all of the sins committed throughout the history of the world, including that terrible sin of nailing Christ to the cross, have proceeded from the original sin of Adam. And while I do not wish to minimize the sins committed by men and women after Adam’s fall, I am pointing out that these sins have been committed by men and women who are fallen. In a sense, they are expected. But when Adam sinned he did so as an upright creature. When Adam ate of that forbidden fruit he was not fallen. Instead, he fell. This does not minimize our guilt or our culpability, for when we sin, we sin willingly and from the heart. But the point that I am making is that there is something particularly troublesome about Adam’s rebellion. He was upright, and yet he sinned. I might also point out that Adam knew what  it was to commune with God and to enjoy his presence. Fallen man does not experience this by birth. Only through new birth is communion with God regained. Adam knew what it was to walk with God. God was Adam’s God, and Adam was God’s son. And this Adam threw away when he ate of the forbidden tree. This is a most troubling thought. 

Brothers and sisters, my objective here is to awaken you to the hideousness of Adam’s original sin and also of ours. I am afraid that we trivialize sin – both Adam’s original sin and ours. Living in a world that is fallen and filled with sin, it is easy to grow accustom to it. Sin is everywhere, and we might begin to think that sin is normal. But the scripture reveal that sin is not normal. It is a terrible distortion. It is an act of rebellion. We also tend to compare ourselves to others and to think that we are relatively good. We categorize our sins – a few we consider to be heinous, but many others we are content to live with. Now, I do agree that some sins are more heinous than others. But the question I am asking is, shouldn’t all sin trouble us deeply? Shouldn’t all of our rebellion against God and our Redeemer strike us as a most terrible and unacceptable thing? All sin, being   “any want of conformity unto, or transgression of, the law of God” is heinous. 

And so I wonder, were you stuck by the hideousness of Adam’s transgression when you read those words, “and he ate” in Genesis 3:6?  Did those words make your heart sick? Were you deeply troubled by the thought that the creature would dare to rebel against God the Creator ion this way?

I am afraid that many fail to think deeply enough about Adam’s eating of the forbidden fruit so as to see it as a heinous act. On the surface Adam’s sin seems to be – dare I say it – relatively innocent. In fact we might even say that Adam’s sin was G rated when compared to other sins committed throughout the history of the world. Notice that we are able to depict Adam and Eve’s first transgression with accuracy in children’s story Bibles without concern of their being overwhelmed by the scene! For what did Adam and Eve do? They simply took fruit from a tree and they ate it – such a simple and common act.

But if we were to reflect more carefully on this story we would come to see that the simplicity of the act makes Adam’s transgression more heinous and not less.   

We must remember that when Adam ate the fruit, he ate forbidden fruit.

And we should remember who it was who  forbid him from eating it. God the Creator of all things seen and unseen forbid him from eating it. It was God Almighty – the God who is described to us in the first chapter of Genesis as the one who in the beginning made the heavens and the earth – who said, “but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17, ESV). 

More than this it was the LORD God – the covenant making and covenant keeping God – who forbid him from eating it. It was the LORD God who formed Adam from the dust, who breathed into him the breath of life, who planted a garden upon the earth which he had made suitable for his habitation, and who provided a companion for him who said, do not eat of this tree. 

When Adam ate of that forbidden tree, he rebelled against his Maker. When  Adam ate he committed an act of treason against the King of all creation. Whan Adam ate he turned against his benefactor who had provided him with every good and pleasant thing and went after another who had promised him more. 

What a heinous sin this was. And the simplicity and innocence of the action does not take away from the heinousness, but only adds to it. What was Adam told not to do? “Adam, don’t eat of that tree over there.”

And I don’t think there was anything particularly unique about the forbidden tree. I do not doubt that it was a beautiful tree. But I suspect that all of the trees in the garden of God were beautiful. And I do not doubt that the fruit looked tasty. But again, I am sure that all of the fruit in the garden paradise of God looked tasty. It is not as if God placed Adam in a barren dessert with only one fruit tree in it and said, “do not eat of this tree.” No, the garden was filled with trees and vegetation, and all of it was available to the man, with only one tree being forbidden. The point is that forbidden thing was not a better thing. It was in fact a common thing. So that when Adam rebelled he did so for no good reason. It was purely an act of rebellion against his Maker.  

I cannot remember who said it, but someone has theorized that the forbidden fruit was not an apple or pomegranate or some other naturally pleasant thing, but one of those thorny and stinky fruits, the idea being that Adam and Eve would have had to convince themselves that it was good and work to eat of it. I’m not sure if this theory is true. We simply do not know what kind of fruit it was. But the point is valid. Adam ate of the forbidden fruit, not because God left him hungry, and not because the forbidden tree was in fact better than all of the other trees that God had provided for him, but as an act of pure rebellion against his Maker.

It is no wonder that when Adam and Eve “heard the sound of the LORD God walking in the garden in the cool of the day… [They] hid themselves from the presence of the LORD God among the trees of the garden” (Genesis 3:8, ESV). This is what traitors and rebels do when the King  draws near – they hide, lest they be discovered and quickly judged. 

The question that is before us today as we continue on in this narrative is what will God do with these two traitors? What will he do in response to their heinous sin? Will he ignore it?  This he cannot do if he is just.  Will he judge them swiftly and harshly? He would do no wrong to take this course of action. Or will he show mercy and grace to the man and the woman  who have rebelled?

*****

“But the LORD God called to the man and said to him, ‘Where are you?’”

In verse 9 we begin to find the answer to this question. There we read, “But the LORD God called to the man and said to him, ‘Where are you?’”

Notice that the response of God towards his rebel creatures is surprisingly tender. 

First, notice that God is here called the “LORD God”. You would do well to remember that the name “LORD God” communicates that God is near to his creatures. He is the covenant making and covenant keeping God. He is the God who creates, but also the God who relates. It is significant that God is still called by that name though man has now fallen into sin.  

And what did the LORD God do as he approached the traitors? He “called to the man”. Now, it may be that he was calling out to them so that he might immediately judge them. But it is worth noting that God did not come roaring into the garden in wrath. Instead, he gently “called to the man.” 

And what did God say? Adam, “where are you?” God certainly knew where Adam and Eve were. And he certainly knew all that they had done. But by asking the question, Adam, “where are you?” God was providing an opportunity for the man to come out of his hiding and to acknowledge his sin. 

It is really quite a remarkable response that we see from God. He would have done no wrong to enter the garden in pure wrath and to immediately go about the task of judgement. He would have done no wrong to have said, “Adam, you traitor, come forth out of your pathetic hiding place so that I mighty slay thee.” But instead he called to the man and said, “where are you?” 

God, in the very first words that he spoke to man after the fall, summoned him to repentance by confronting his sin. When Adam and Eve “heard the sound of the LORD God walking in the garden in the cool of the day… the man and his wife hid themselves from the presence of the LORD God among the trees of the garden” (Genesis 3:8, ESV). But then God uttered a clear and distinguishable word. God put forth the direct and probing question, Adam “where are you?” In  other words, Adam, in days past you and Eve would run to me as I approached, but now you are nowhere to be found. Adam, “where are you?” Come forth and explain to me the reason for your absence. Adam, “where are you?” 

Friends, the word that God spoke to Adam after his fall into sin is the same word that he speaks to sinner to this present day. You, like Adam your father, have sinned and have fallen short of the glory of God. You, like Adam, have felt the shame of your sin. And you, like Adam, have hid yourself from the presence of God. You have heard his voice and sensed his presence in this world, but you have run from him , and not to him. And having run from God you have frantically tried to cover the shame of your guilt. Some play with religion to ease their guilty conscience. Some do good works thinking that this will cover their sin. Some pretend that they are moral and upright.  And some distract themselves with worldly pleasures and entertainment so that they do not have to thing about God, their guilt before him, and the day of judgement which is certainly coming. They are like Adam and Eve hiding from the presence of the Lord in the garden, their nakedness being covered with leaves. Those leaves will not survive the fire of God’s wrath,  friends, and neither will the  flimsy covering that you have crafted for yourselves. 

But God in his mercy and grace calls some to repentance. And when God calls a sinner to repentance he first confronts him with his sin. Adam, “where are you?” When God calls a sinner to himself he does not speak with an unclear or indistinguishable voice. Men and women may run from God’s unclear and indistinguishable voice just as Adam and Eve ran from the sound of the LORD God approaching in the garden. This sinners do continuously. They hear God’s voice in the creation and they run from it. They suppress the truth in unrighteousness. But, when call calls a sinner to repentance he speaks with clarity. Adam, “where are you?” When God calls a sinner to repentance he communicates clear the law and the gospel. 

God first applies his law – “you shall love the Lord you God with all your heart, soul mind and strength and your neighbor as yourself”, and then he asks, man, where are you? Woman, where are you? And even if we were to consider only this brief summerly of the law, what must are reply be? God, I am wretched sinner, a rebel, a traitor, a transgressor of your holy commandment. Have mercy on me. And after applying the law, the gospel will  be declared. Jesus the Christ has paid it all. He kept the law on your behalf,  and has atoned for all your sins. Repent and believe upon him. This is the clear word that God speaks to those he is calling to repentance – law and gospel.

God approached Adam and said, “where are you?” not because he did not know, but because his will was to draw him to repentance.

*****

“And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’”

Adam’s response was not good at first. He did what many do initially when being called to repentance. He answered God, but continued to conceal his sin. “He said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’”

This is all true, isn’t it? Indeed, Adam heard true sound of LORD God in the garden, he was afraid, and he hid, having realized that the was naked. All true. But notice carefully that Adam did not get to the heart of the issue. He spoke truth, but he continued to conceal his sin. 

A true confession would have sounded like this: LORD God, have mercy on me, for I have done a most terrible thing. I willingly ate of the fruit that you forbid me to eat. I have rebelled against you. And having felt the shame of it I added to my sin by running from you as ion I could hide from your presence. I even tried to cover the shame of my nakedness on my own. Have mercy on me Lord, and renew a steadfast  spirit within me.  This would have been true repentance. But instead Adam continued to hide his actual transgression. “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself” – no mention at all concerning his having eaten the forbidden fruit.

*****

“He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’”

And because God is merciful and kind, and because God’s will was to bring about true repentance in Adam he persisted with Adam spoke to him even more directly. “He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’”

Brothers and sisters in Christ, aren’t you grateful that God was persistent with you to draw you to full repentance and faith? Aren’t you grateful for the Lord’s chastisement ? Do you not rejoice at the fact that God would not let you off the hook when you offered up to him false repentance and false faith, but instead he continued to apply his law to you with more and more precision until you were truly humbled and could not escape? God will not be mocked,  friends. You may fool men, but you cannot fool God. And God, by his grace, is persistent with those that he calls. He applies his law ever more firmly and precisely until sinners come to agree that they have violated God’s law, that their sin is indeed heinous, and that they sand in need of a Savior.  

This is what God did with Adam. When Adam continued to conceal his sin, God spoke more firmly and more precisely:  “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?”

*****

“The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’”

Adam found himself at a crossroads. Having been backed into a corner by God’s persistent questioning of him  he had a choice to make. He could either acknowledge his sin and own it, or he could persist in his rebellion. Adam did not choose the best path. “The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’”

Notice that Adam does finally confess his sin. He admitted to God that he ate of the forbidden tree. But notice that he also shifted the blame. “The woman… she gave me fruit of the tree, and I ate.” Again, the stament was true. Eve did give Adam the fruit and then he ate. But instead of owning his sin purely, he tried to shift the attention to the guilt of another. 

You and I prove that we are born in Adam when we do this very thing today. When we are under conviction it is not uncommon for us to say, “well yes, I have sinned, but it is only because of his sin or her sin that I have done so badly.” 

“Child, are you speaking kindly to you sister?”,the  parent asks. And what is the common reply? “No, but… do you notice how rude she has been to me?” In other words, “I would not have sinned if it wasn’t for her sin.”

“Brother, why have been sexually immoral?” “She tempted me, and so I fell.” 

“Sister, why have you been unfaithful?” “It is because he was no longer meeting my needs and fulfilling my desires.” 

Friends, it would be far better if we would own our sin purely and cease from the practice of shifting blame.   

Notice that Adam did not only blame Eve, he did a much more terrible thing when he put the blame on God saying, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” The Creator, who had provided Adam with every  good thing necessary for life and godliness, is now blamed by his creature. It really is astonishing to think that Adam would do such a thing, and yet this is how far he had fallen. Adam rebelled, and having rebelled he pointed  his one finger at God and another at Eve and said,  this woman who you gave to me is that one who caused me to sin. 

God is certainly patient with us, isn’t he. For the world is filled with the sons and daughters of Adam who continually accuse God in this way. Instead of being grateful to God and astonished at his goodness,  they complain against him continuously and even blame him for all  of their sorrows, when in fact the sorrows are a result of our sin.     

*****

“Then the LORD God said to the woman, ‘What is this that you have done?’”

God was not impressed with Adam’s reasoning for he dismissed his words and  looked to the woman saying, “What is this that you have done?”

*****

“The woman said, ‘The serpent deceived me, and I ate.’” 

Eve’s reply was more honest than Adam’s. She was more direct and to the point, saying only, “The serpent deceived me, and I ate.” Perhaps this is because she had just witnessed Adam fail so miserably in his attempted to hide and  his sin and to shift the blame.    

Notice that Eve could not help herself though. She too shifted the blame, saying, “The serpent deceived me, and I ate.”

Notice that this is where the questioning stops. Adam and Eve were questioned by God, but not the serpent. The serpent will be cursed, but never questioned. The reason for this is that room for repentance was not left for the angels who fell, only for man. In the realm of the angels some kept their proper place whereas others rebelled. But no mercy was shown to the fallen angels. No savior would be provided for them. Therefore, God did not question the serpent as he did Adam and Eve, for the purpose of the questioning was to bring about their repentance.    

*****

Conclusion 

Do not belittle the kindness and patience of God.

The title of  this sermon is “The Day of Judgment Delayed”,  for that is what  we see in this text. God did not immediately judge Adam and Eve fully and finally,  but began to call them to repentance. And this he does to this present day. He has delayed his judgement so as to leave room  for repentance. The judgement day is still in our future. And what is the purpose of this delay? To leave room for the accomplishment and application of the salvation of God’s elect. Christ has now accomplished salvation. And the Spirit is now applying it through the proclamation of God’s law and the gospel. 

This is why Peter says, that “the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:7–9, ESV).

Do not look belittle the kindness of God, friends. God has shown mercy and grace. Today is the day for you to acknowledge your sin, to see it as heinous, to turn from it, and to run to God through faith in the Savior that he has graciously provided, Christ Jesus the Lord. 

Tags: Genesis 3:9-13

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