The Fall and the First Covenant

I wanted to begin all of this by discussing the topic that I will be speaking on for the duration of this summer. At first I was thinking of taking a look at the miracles Jesus performs in the gospels, and later considered doing a walk through of the names and titles of God he is given in the Bible. In the end I decided to talk about the covenants that God has made throughout Scripture, and I believe that all of these point towards what my main focus is, and that is What God has revealed to us about himself. Quite often, concerning God and his actions, I hear people use phrases such as, “his ways are beyond me or who am I to know?” and other similar statements that indicate that God deals with us in unpredictable or mysterious ways. While I would definitely agree that God’s ways are not our way’s, and that his thoughts are not our thoughts, I would also encourage us to remember that God would not act in any way that is inconsistent with His character, and what he has shown us in Scripture. In all things, from the person of Jesus Christ, to the names he has given, to the Covenants he has made in times past, I believe that each of these helps to paint a picture of the God we serve, his relationship with humanity, and his expectations of how we ought to deal with one another. This is why, after researching and prayer, I decided that it would be worthwhile to look into the covenants that God has made in the Bible, providing the context for them, as well as the lessons that God is teaching us in these moments.

Before I begin today's message I wanted to offer a bit of caution concerning how to interpret these covenants in Scripture, specifically the ones in the old testament. While parallels may be drawn between the Church and the Children of Israel, it is not so simple to assume that all instances of God’s covenants with Israel are meant to be claimed by Christians today. We do not live in the same culture or system that Israel did, nor are we held to all the same mandates that they were concerning dress, diet, religious observances, and the like. The New covenant in Christ is transformative of many of these old Covenants, and is the one that I would encourage those of us who call ourselves Christians to live by. The Covenants found in the old testament are still good indicators of God’s agency and purpose for the world, but many of them serve as foreshadowings of Christ’s ultimate work in the Gospels. It is because of this that I will be ending this study with a discussion on the New Covenant, and specifically the Sermon on the Mount, as I am of the opinion that it presents a very important image of Christ’s desires for his followers.

With that I will begin in prayer...”may the words of my mouth and the meditations of all of our hearts be acceptable and pleasing in your sight Oh, Lord, our rock and our redeemer.” Amen.

We will be beginning in Genesis chapter three if you would turn there. For those of you who maybe haven't read through this in a while, takes place after the Creation of the World, as well as the specific scene concerning the creation of mankind: Adam from the dust, and Eve from his rib. It is in the following chapter that we get the account of the Fall, mankind not being long-destined for the Garden. If the first two chapters are like an artist painting a masterpiece, each stroke an effort to create a perfect work, and the painting then presented in its completed form, then the third chapter is the coffee that is spilled across its surface staining and obscuring the work. But God did not abandon us in our ruined state, fearful and ashamed, rather even then, he set in motion to repair the stain, painting over it with the blood of his own Son, and seeking to restore the perfection that it once held. This event set in motion the whole redemptive arc of scripture, the hope of which we now live in anticipation of. The New Testament is not lacking in its references to this passage either, marks this as the entrance of sin into the picture, and it being common to all mankind. , make reference to Christ as the correction to the sin of Adam. And warns us that even today we are still prone to deception and division. So we see that this passage is the catalyst for redemption and proof that from the beginning, our struggle against ourselves and against our sinful nature was not in vain. With this, let us look at the passage.

The New Revised Standard Version The First Sin and Its Punishment

3 Now the serpent was more crafty than any other wild animal that the LORD God had made. He said to the woman, “Did God say, ‘You shall not eat from any tree in the garden’?” 2 The woman said to the serpent, “We may eat of the fruit of the trees in the garden; 3 but God said, ‘You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.’ ” 4 But the serpent said to the woman, “You will not die; 5 for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 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. 7 Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made loincloths for themselves.

8 They heard the sound of the LORD God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. 9 But the LORD God called to the man, and said to him, “Where are you?” 10 He said, “I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.” 11 He said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?” 12 The man said, “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.” 13 Then the LORD God said to the woman, “What is this that you have done?” The woman said, “The serpent tricked me, and I ate.” 14 The LORD God said to the serpent,

“Because you have done this,

cursed are you among all animals

and among all wild creatures;

upon your belly you shall go,

and dust you shall eat

all the days of your life.

15 I will put enmity between you and the woman,

and between your offspring and hers;

he will strike your head,

and you will strike his heel.”

16 To the woman he said,

“I will greatly increase your pangs in childbearing;

in pain you shall bring forth children,

yet your desire shall be for your husband,

and he shall rule over you.”

17 And to the man he said,

“Because you have listened to the voice of your wife,

and have eaten of the tree

about which I commanded you,

‘You shall not eat of it,’

cursed is the ground because of you;

in toil you shall eat of it all the days of your life;

18 thorns and thistles it shall bring forth for you;

and you shall eat the plants of the field.

19 By the sweat of your face

you shall eat bread

until you return to the ground,

for out of it you were taken;

you are dust,

and to dust you shall return.”

20 The man named his wife Eve, because she was the mother of all living. 21 And the LORD God made garments of skins for the man and for his wife, and clothed them.

22 Then the LORD God said, “See, the man has become like one of us, knowing good and evil; and now, he might reach out his hand and take also from the tree of life, and eat, and live forever”— 23 therefore the LORD God sent him forth from the garden of Eden, to till the ground from which he was taken. 24 He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a sword flaming and turning to guard the way to the tree of life.

Genesis Chapter three is the first chapter that doesn’t begin with God (1, Creation; 2, Rest) but rather it gives us a description of a member creation a serpent, one that was notable for its craftiness and deceit. In the ancient world, serpents are noted throughout many stories as being associated with both death, wisdom, and deceit something that can be seen very clearly in this passage. This serpent begins by trying to deceive Eve as to God’s intentions for forbidding them to eat of the Tree of the Knowledge of Good and Evil. There is an importance to this, first of all mankind hasn’t yet eaten the fruit so they wouldn’t be the ones to tempt themselves, and secondly, it comes to them in the Garden, in the midst of paradise where all is ordained. This demonstrates that whatever the Serpents plans for division and destruction, from the very beginning he was still within God’s plans for his creation. There was no extraterrestrial that came down and started interfering with God’s creation beyond his control. When God looked down and declared that what he made was good, this included the serpent, the tree, and even mankind who was destined to fall.

Another point of note is the method he uses to convince Eve, his half truths and twisting lies are meant to cast suspicion on God, and on his authority and care for herself and Adam. When Satan attempts to overthrow God in Heaven, he leads the angels in open rebellion against God, but in this passage, he takes a subtler, more patient approach than trying to openly insight Eve against God. He is leading her to doubt God’s motives and desires, to put her own fears about God’s intentions in place of God himself. “Would God be afraid of me becoming like him? Would he lie to me about my death? Could something that seems this good really be such a bad choice?” Many of the questions that arise from this kind of thinking result from our subjecting the ways of God to human understanding, and this is precisely what the serpent encourages by his questions. God created the world as an understandable and knowable place, where systems of math, science, and logic are able to consistently achieve there goals by predicting outcomes. But the God of the Universe, the God who ordained the order of these systems is beyond their ability to explain, constrain, or predict. The first sin that begins to creep up is pride, assuming that our limited human scope could comprehend or supersede the will of God. This leads us to feelings of doubt, fear, and paranoia that can cause us to wander from God’s will of our own accord, presuming our self-interest is better for our own wellbeing.

Atkinson, D. (1990). The Message of : The Dawn of Creation. (J. A. Motyer & D. Tidball, Eds.) (p. 81). England: Inter-Varsity Press.

There is another tactic that the serpent employs, he catches Eve alone, away from Adam. We see in the previous passages how Eve was made as a companion, so that Adam wouldn’t be alone. This loneliness, is the one thing God pronounces “Not Good” in his creation. Here we see that the Serpent is exploiting this, who does Eve have to rely on here, her helper and companion is elsewhere and the serpent is starting to make sense. Concerning the identity of the Serpent, in Satan is referred to as that Old Serpent, David Atkinson makes the point, “The voice of temptation does not come as the voice of evil. If Satan is present in the story of , he is wearing a careful mask. He is hidden in the ordinariness and the everydayness of a creature in the Garden.” And how often are the moments that we find ourselves in, where we are tempted to doubt God similar to Eve’s or even Adam’s experience here. We are found alone, we are confused, or we are persuaded by others close to us, all in normal ways. It becomes natural to wonder if God is listening, or if he is with us when the evidences of the ordinary world seem so absent of his presence. It is through these seemingly ordinary moments that the doubts and machinations of the evil one catch us.

Atkinson, D. (1990). The Message of : The Dawn of Creation. (J. A. Motyer & D. Tidball, Eds.) (p. 81). England: Inter-Varsity Press.

I don’t know what we think of when we think of the tree of the knowledge of Good and Evil, but it isn’t portrayed as something withered and blemished, it isn’t the embodiment of sin in the garden. It is shown to be beautiful, and desirable both for physical and spiritual nourishment. Why is that? Because God made it to be so, both the tree of Life and the tree of the Knowledge of Good and Evil were made by God and each demonstrates what a full, mature relationship with God provides, eternal life, and a discernment of what is right and wrong as demonstrated by God. These were not mistakes of Creation, and the garden would not have been the perfect paradise it was without them. What the serpent corrupted for Evil was already a part of what God was doing all along. But regardless of How it would have played out, we see that the serpent achieved his end, dividing husband and wife, and most importantly, dividing Mankind and God. David Atkinson makes an important point in his analysis of this passage here, “human beings are faced with the question of their responsible choice. Part of the freedom of the Garden is the freedom not to trust God. Once that course is taken, as the story of chapter 3 will make clear, it is a choice against every other freedom which is ours in fellowship with God. The freedom not to trust God becomes the doorway to the loss of freedom itself. And the human being is faced with that choice by the tempting voice of the snake.” What he is highlighting here is how human beings are now divided against themselves, that by not waiting For God to give them permission to eat, they instead lost the relationship they had with him; they had gained nothing and lost everything.

What else is significant here is the language that is used to describe Eve’s and Adam’s actions. In verse six she saw, later on, she took, in verse seven they made. The language that is used in this passage, bringing in sight, consuming, and creating are intended to mirror what we see of God’s actions in the preceding chapters. Seeing what he had made, taking the elements of creation or even the rib from Adam, and creating the world. But where God did these things by his own power and they turned out as good, we see that mankind has achieved a disruption of what is good, and by opening their eyes has disrupted their relationship with one another. Much like how a child, when asked to clean there room may throw everything under the bed or in the closet as opposed to actually putting things back in order. They experience shame at their current state, they cover themselves, and they begin to dispute against one another, preparing accusations and shifting blame.

Atkinson, D. (1990). The Message of : The Dawn of Creation. (J. A. Motyer & D. Tidball, Eds.) (pp. 80–81). England: Inter-Varsity Press.

So what do we say here to Adam or Eve? How could they? Didn’t they know any better? If only Adam was there! I wouldn’t have done that! etc. etc. But we would be wrong to presume that we would do any differently in their situation. Helmut Thielicke writes: “Significantly, the Lord’s Prayer teaches us the petition: ‘Lead us not into temptation; do not even allow us to get into the critical situation in the first place.’ Significantly, the petition does not read: ‘Lead us out of temptation’ (once we are in it): but rather, ‘Lead us not into temptation.’ Once we are near the tree, our pulse begins to stir, curiosity flares up, and passions are aroused. In such a situation, our ability to make decisions is paralyzed. But that’s the way it is; that’s the way it really is—in your life and in mine. The fact is that all of us have sectors in the territory of our life which we are quite content to leave to God. But each of us also has a point which we will by no means let God approach. This point may be my ambition whereby I am determined to beat my way to success in my career at any price. It may be my sexuality to which I am determined to give rein no matter what happens and no matter what it costs. It may be a bottomless hatred toward one of my fellow men which I literally nurse and which gives me a kind of sensual pleasure which then comes between me and God and robs me of my peace. God can have everything, but not this one thing!” George Mac Donald cautions us, “No, there is not an escape. There is no heaven with a little hell in it- no plan to retain this or that of the devil in our hears or our pockets. Out Satan must go, every hair and feather.”

Significantly, the Lord’s Prayer teaches us the petition: ‘Lead us not into temptation; do not even allow us to get into the critical situation in the first place.’ Significantly, the petition does not read: ‘Lead us out of temptation’ (once we are in it): but rather, ‘Lead us not into temptation.’ Once we are near the tree, our pulse begins to stir, curiosity flares up, and passions are aroused. In such a situation, our ability to make decisions is paralyzed.

Significantly, the Lord’s Prayer teaches us the petition: ‘Lead us not into temptation; do not even allow us to get into the critical situation in the first place.’ Significantly, the petition does not read: ‘Lead us out of temptation’ (once we are in it): but rather, ‘Lead us not into temptation.’ Once we are near the tree, our pulse begins to stir, curiosity flares up, and passions are aroused. In such a situation, our ability to make decisions is paralyzed.

Atkinson, D. (1990). The Message of : The Dawn of Creation. (J. A. Motyer & D. Tidball, Eds.) (pp. 83–84). England: Inter-Varsity Press.”

Atkinson, D. (1990). The Message of : The Dawn of Creation. (J. A. Motyer & D. Tidball, Eds.) (p. 83). England: Inter-Varsity Press.

Atkinson, D. (1990). The Message of : The Dawn of Creation. (J. A. Motyer & D. Tidball, Eds.) (pp. 80–81). England: Inter-Varsity Press.

Regardless of how we would respond, their response is clearly laid out. After hearing the sound of the Lord moving in the Garden, they hid themselves. In much the same vein as the statement “ignorance is bliss” Their shame has now separated them from God, their innocence has been stained and they cant get it back. They now see themselves not only for their nakedness, but also their vulnerability. Their desire to know more resulted in a self awareness that destroyed their feeling of esteem or worth, driving them to put up barriers between one another and between God. The death that they have entered into is the death of ego and the awareness of their bodies will bring with it awareness of its fading in strength and vigor over time.

When God finds them he begins asking each of them what it was that happened, knowing full well himself, he still wants them to present the situation themselves. Given license to speak, and hot with shame, we see the union of God, man, and creation shattered by blame and attempting to lawyer their way out of the situation. Along with the shame of oneself that the Fall introduced it also caused them to be ashamed of one another. How many of us have felt the painful feeling of betrayal or the sting of insult or anger from someone whom we respected or loved. Many times the first thing that rushes to our mind, alongside the desire to get back at them or to harm them back is the silent nagging thought, what if they are right? Their outburst validates our inner shame, breaking us both inside and out.

Furthermore, this section also highlights how the fall causes us to seek an escape from consequence where redemption would have us own our actions and admit them. Passing blame will never change who you are, a person who is continually late for work will never change their habits if their excuses are always accepted. It is through owning our failures and shortcomings, from confessing the things that bring us shame, that change and growth are possible in Christ. The wrong that we do is not the result of some malignant force beyond our control or some entity on the other side of the world, it is a direct result of the actions we choose to commit to, the times we knowingly choose the bad instead of the good. When asked to contribute to a journal article titled What is Wrong With the World G.K. Chesterton, a renowned theologian of the time, submitted an essay that was simply two words long. “What is Wrong Wit the World? I am”

It is by this ownership, this admission of guilt, that we are able to experience wholeness. What we see here in the garden, however, is a picture of mankind that hasn’t had to endure the consequences yet. But within these consequences, God also provides the first hint of redemption, the first promise, or covenant that this mess will be repaired. In verse 15, speaking to the snake, he speaks that there will be enmity between himself and humanity, but that there will come a child that will crush the snake, and despite all of its conniving it will only succeed in inflicting a small trivial wound. The efforts and schemes of Satan and of mankind against themselves may have been wide and varied over the course of human history, and as long as both are permitted they will continue to be the downfall of many a man and woman, but despite all of this, despite millennium's of effort, they will not prevail. In the final parts of this chapter, we see that God clothes them in animal skins, he does not leave them to tend to their shame, but in an act of mercy, institutes the shedding of blood for the covering of their bodies. I am sure that none of us miss the symbolism of this in Christ whose sacrifice enables us to come before the Lord. By the admission of our own guilt and commiseration in the evil of this world, we do not stand in fear of the punishment, however, as all debts have been paid in full.

So, in conclusion I think it best to remember what we have seen in this passage, first, that our doubts of God’s benevolence and plan in our lives can often arise out of what seems to be mundane, obvious, or ordinary.They can find us when we are alone, isolated, and vulnerable. Secondly, that the shame and pain that sin brings into our lives only serves to separate us further from one another and from God, but through compassion and confession relationships may be healed and progress can be made by God’s grace. And lastly, that we who are in the Faith live in the hope of the resurrection and the reconciliation of all things. We are encouraged by God to go forth and bring this hope to those who are lost in shame and self deceit. As we go from place to place this week we may find ourselves led to call someone we haven't talked to in some time, to pray for a person, or to go visit one who we know is in need of the hope of the Lord. I encourage you to go, to follow the leading of the Holy Spirit and to serve the Kingdom of God and our Lord Jesus Christ. This concludes today’s lesson, next week we will be looking at the covenant God makes with Noah, so if it has been a while since you have read that passage, I ask that you take some time during this week to read it, so that the Holy Spirit may guide you to sections and passages that will make the lesson more beneficial to your walk with the Lord and so that we may seek out the truth of Scripture together. With that, let us close in prayer.