Paradise and the Fall
In this famous passage we possess a wealth of moral and spiritual teaching regarding God and man. The intention of the writer is evidently to give an answer to the question: How did sin and misery find their way into the world? As is natural among Orientals he put his reply into narrative form; and though it is generally accepted that the details are to be interpreted symbolically rather than literally, yet they are in marvellous agreement with the real facts of human nature and experience. Adam is the representative of the human race. The story of his temptation, fall, and consequent forfeiture of Paradise shadows forth some of the greatest mysteries of the human lot—the strangely mingled glory and shame of man, his freedom of action, the war between the law in his members and the law of his mind. It thus comes to have a universal significance and shows each man, as in a mirror, his own experience. When he reads this narrative, his conscience says to him, like a prophet of God: 'Thou art the man; the story is told of thee 1' In Genesis 2 the nature of man is unfolded. It has two sides, a higher and a lower; on the one hand, he is connected with the material world, as made of dust of the earth: on the other hand, he is related to God, who breathes into his nostrils the breath of life. He stands above the animal creation by his endowments of reason, discrimination, and language; he gives names to the beasts. The ideal relationship of the sexes appears in the creation of woman from the side of man, and his delight in finding in her an adequate companion and helper. Special emphasis is laid upon the moral and spiritual aspects of human nature. Man is created with the faculty of holding free and trustful communion with God, and with the power of exercising freedom of choice. It is chiefly in virtue of these high prerogatives that he can be said to be created in the image of God. Liberty of choice, however, or free will, is a perilous gift. It may be used either rightly or wrongly, and so there arises the possibility of temptation, of sin, of a 'fall': see on Genesis 2:14.Genesis 3 shows how man misuses his freedom. He is tempted by a mysterious power of evil, and falls before the temptation. Immediately the direst results ensue, both for his inward and outward condition. 'The fruit of man's first disobedience' is seen at once in his consciousness of guilt, his interrupted communion with God, his miserable state, and even the altered condition of the world in which he dwells. Yet God does not abandon him. He continues His care over him, and comforts him with the promise of final victory over the power of evil. See on Genesis 3:15 for the significance of this passage in the light of Christianity.
It is to be expected that, in externals at least, the Bible narrative should resemble the traditions of other Oriental peoples. Accordingly we find, as in the case of the Creation and Flood narratives, that certain parallels to the Paradise story existed among the ancient Babylonians. This, and the further fact that Eden is placed in the vicinity of the Euphrates, have been taken to suggest that the Hebrews brought the original tradition with them from their home in the plains of Babylonia. The Bible narrative, however, differs from all others in its worthy conception of the divine nature, its freedom from polytheistic and heathen associations, and its embodiment of such profound religious truths as stamp it with the mark of inspiration.
The passage (Genesis 2:4 to Genesis 3:24) now under consideration begins with a second account of the Creation forming an introduction to the story of man's temptation and fall. Some scholars regard this account as simply complementary to that given in Genesis 1. They maintain that it is not a separate story of the Creation, but a continuation of the former, with special reference to man's position in the universe. There are strong reasons, however, for regarding Genesis 2:4-25 as a narrative independent of 1- Genesis 2:4. (a) The primeval chaos, the creation of man and woman, vegetation and animals, are described, but there are striking differences in the two accounts, (b) The Creator is no longer called 'God' (Elohim) but 'The Lord Gord' (Jehovah Elohim), a fact which first suggested that the Pentateuch was compiled from different sources, and gave its name 'Jehovistic' to the continuous Primitive document of which this passage forms the commencement. (c) The writer speaks of the universe and its Author in different terms to those of Genesis 1. God is regarded as intimately concerning Himself with men rather than in His transcendental power; and this concern of His is expressed in terms which are properly applicable to the only living persons we directly know, viz. men. This anthropomorphism runs through the whole of the Paradise story (cp. Genesis 2:7-8; Genesis 2:19; Genesis 2:21,; Genesis 3:8). (d) The lordship of man over creation is expressed, not by setting him up as the goal to which all tended (cp. Genesis 1:26.), but by representing him as the first created, before plants or herbs (Genesis 2:4-8), the being for whom the animals were afterwards made, and finally woman as a fitting mate, (e) The formal, orderly style of Genesis 1, which characterises the Priestly document, is exchanged here for the imaginative, poetical style which marks the Primitive (cp. Genesis 2:8-9; Genesis 2:15; Genesis 2:19; Genesis 3:1-6; Genesis 3:7-8). (f) Finally, if the two accounts of Creation had been originally the work of one writer, he would surely have explained that he was describing the same event from different standpoints, giving reasons for so doing. But he does not, and it is reasonable to conclude from all the variations which have been pointed out, that we possess two accounts of the Creation and of the origin of man upon earth, drawn from different sources.
4b;–7. Render, 'In the day that the Lord God made earth and heaven, when no plant of the field was yet in the earth; and no herb of the field had yet sprung up.. the Lord God formed man,' etc. Genesis 2:5-6, from 'For the Lord God,' thus form a parenthesis.