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).

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.  

*****

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)

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)

*****

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.

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“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.

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“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?”

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“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.     

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“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?”

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“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.    

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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.