Creation - Man in the Garden of Eden - The Fall.

(GENESIS 1-3)

     "HE that cometh unto God must believe that He is, and that He is the rewarder of them that diligently seek Him." Hence Holy Scripture, which contains the revealed record of God's dealings and purposes with man, commences with an account of the creation. "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead."

     Four great truths, which have their bearing on every part of revelation, come to us from the earliest Scripture narrative, like the four rivers which sprung in the garden of Eden. The first of these truths is - the creation of all things by the word of God's power; the second, the descent of all men from our common parents, Adam and Eve; the third, our connection with Adam as the head of the human race, through which all mankind were involved in his sin and fall; and the fourth, that One descended from Adam, yet without his sin, should by suffering free us from the consequences of the fall, and as the second Adam became the Author of eternal salvation to all who trust in Him. To these four vital truths there might be added, as a fifth, the institution of one day in seven to be a day of holy rest unto God. It is scarcely possible to imagine a greater contrast than between the heathen accounts of the origin of all things and the scriptural narrative. The former are so full of the grossly absurd that no one could regard them as other than fables; while the latter is so simple, and yet so full of majesty, as almost to force us to "worship and bow down," and to "kneel before the Lord our Maker." And as this was indeed the object in view, and not scientific instruction, far less the gratification of our curiosity, we must expect to find in the first chapter of Genesis simply the grand outlines of what took place, and not any details connected with creation. On these points there is ample room for such information as science may be able to supply, when once it shall have carefully selected and sifted all that can be learned from the study of earth and of nature. That time, however, has not yet arrived; and we ought, therefore, to be on our guard against the rash and unwarranted statements which have sometimes been brought forward on these subjects. Scripture places before us the successive creation of all things, so to speak, in an ascending scale, till at last we come to that of man, the chief of God's works, and whom his Maker destined to be lord of all. (Psalms 8:3-8) Some have imagined that the six days of creation represent so many periods, rather than literal days, chiefly on the ground of the supposed high antiquity of our globe, and the various great epochs or periods, each terminating in a grand revolution, through which our earth seems to have passed, before coming to its present state, when it became a fit habitation for man. There is, however, no need to resort to any such theory. The first verse in the book of Genesis simply states the general fact, that "In the beginning" - whenever that may have been - "God created the heaven and the earth." Then, in the second verse, we find earth described as it was at the close of the last great revolution, preceding the present state of things: "And the earth was without form and void; and darkness was upon the face of the deep." An almost indefinite space of time, and many changes, may therefore have intervened between the creation of heaven and earth, as mentioned in ver. 1, and the chaotic state of our earth, as described in ver. 2. As for the exact date of the first creation, it may be safely affirmed that we have not yet the knowledge sufficient to arrive at any really trustworthy conclusion.

     It is of far greater importance for us, however, to know that God "created all things by Jesus Christ;" (Ephesians 3:9) and further, that "all things were created by Him, and for Him," (Colossians 1:16) and that "of Him, and through Him, and to Him are all things." (Romans 11:36. See also 1 Corinthians 8:6; Hebrews 1:2; John 1:3) This gives not only unity to all creation, but places it in living connection with our Lord Jesus Christ. At the same time we should also always bear in mind, that it is "through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." (Hebrews 11:3)

     Everything as it proceeded from the hand of God was "very good,"3 that is, perfect to answer the purpose for which it had been destined. "And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it: because that in it He had rested from all His work which God created and made." It is upon this original institution of the Sabbath as a day of holy rest that our observance of the Lord's day is finally based, the change in the precise day - from the seventh to the first of the week - having been occasioned by the resurrection of our Lord Jesus Christ, by which not only the first, but also the new creation was finally completed. (See Isaiah 65:17)

     Of all His works God only "created man in His own image: in the image of God created He him." This expression refers not merely to the intelligence with which God endowed, and the immortality with which He gifted man, but also to the perfect moral and spiritual nature which man at the first possessed. And all his surroundings were in accordance with his happy state. God "put him into the garden of Eden4 to dress it and to keep it," and gave him a congenial companion in Eve, whom Adam recognized as bone of his bones, and flesh of his flesh. Thus as God had, by setting apart the Sabbath day, indicated worship as the proper relationship between man and his Creator, so He also laid in Paradise the foundation of civil society by the institution of marriage and of the family. (Comp. Mark 10:6, 9)

     It now only remained to test man's obedience to God, and to prepare him for yet higher and greater privileges than those which he already enjoyed. But evil was already in this world of ours, for Satan and his angels had rebelled against God. The scriptural account of man's trial is exceedingly brief and simple. We are told: that "the tree of the knowledge of good and evil" had been placed "in the midst of the garden," and of the fruit of this tree God forbade Adam to eat, on pain of death. On the other hand, there was also "the tree of life" in the garden, probably as symbol and pledge of a higher life, which we should have inherited if our first parents had continued obedient to God. The issue of this trial came only too soon. The tempter, under the form of a serpent, approached Eve. He denied the threatenings of God, and deceived her as to the real consequences of eating the forbidden fruit. This, followed by the enticement of her own senses, led Eve first to eat, and then to induce her husband to do likewise. Their sin had its immediate consequence. They had aimed to be "as gods," and, instead of absolutely submitting themselves to the command of the Lord, acted independently of Him. And now their eyes were indeed opened, as the tempter had promised, "to know good and evil;" but only in their own guilty knowledge of sin, which immediately prompted the wish to hide themselves from the presence of God. Thus, their alienation and departure from God, the condemning voice of their conscience, and their sorrow and shame gave evidence that the Divine threatening had already been accomplished: "In the day that thou eatest thereof thou shalt surely die." The sentence of death which God now pronounced on our first parents extended both to their bodily and their spiritual nature - to their mortal and immortal part. In the day he sinned man died in body, soul, and spirit. And because Adam, as the head of his race, represented the whole; and as through him we should all have entered upon a very high and happy state of being, if he had remained obedient, so now the consequences of his disobedience have extended to us all; and as "by one man sin entered into the world, and death by sin," so "death passed upon all men, for that all have sinned." Nay, even "creation itself," which had been placed under his dominion, was made through his fall "subject to vanity," and came under the curse, as God said to Adam: "Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee."

     God, in His infinite mercy, did not leave man to perish in his sin. He was indeed driven forth from Paradise, for which he was no longer fit. But, before that, God had pronounced the curse upon his tempter, Satan, and had given man the precious promise that the seed of the woman should bruise the head of the serpent; that is, that our blessed Savior, "born of a woman," should redeem us from the power of sin and of death, through His own obedience, death, and resurrection. And even the labor of his hands, to which man was now doomed, was in the circumstances a boon.

     Therefore, when our first parents left the garden of Eden, it was not without hope, nor into outer darkness. They carried with them the promise of a Redeemer, the assurance of the final defeat of the great enemy, as well as the Divine institution of a Sabbath on which to worship, and of the marriage-bond by which to be joined together into families. Thus the foundations of the Christian life in all its bearings were laid in Paradise.

     There are still other points of practical interest to be gathered up. The descent of all mankind from our first parents determines our spiritual relationship to Adam. In Adam all have sinned and fallen. But, on the other hand, it also determines our spiritual relationship to the Lord Jesus Christ, as the second Adam, which rests on precisely the same grounds. For "as we have borne the image of the earthy, we shall also bear the image of the heavenly," and "as in Adam all die, even so in Christ shall all be made alive." "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." The descent of all mankind from one common stock has in times past been questioned by some, although Scripture expressly teaches that "He has made of one blood all nations, for to dwell on the face of the earth." It is remarkable that this denial, which certainly never was shared by the most competent men of science, has quite lately been, we may say, almost universally abandoned, and the original unity of the human race in their common descent is now a generally accepted fact.

     Here, moreover, we meet for the first time with that strange resemblance to revealed religion which makes heathenism so like and yet so unlike the religion of the Old Testament. As in the soul of man we see the ruins of what he had been before the fall, so in the legends and traditions of the various religions of antiquity we recognize the echoes of what men had originally heard from the mouth of God. Not only one race, but almost all nations, have in their traditions preserved some dim remembrance alike of an originally happy and holy state, - a so-called golden age - in which the intercourse between heaven and earth was unbroken, and of a subsequent sin and fall of mankind. And all nations also have cherished a faint belief in some future return of this happy state, that is, in some kind of coming redemption, just as in their inmost hearts all men have at least a faint longing for a Redeemer.

     Meanwhile, this grand primeval promise, "The seed of the woman shall bruise the head of the serpent," would stand out as a beacon-light to all mankind on their way, burning brighter and brighter, first in the promise to Shem, next in that to Abraham, then in the prophecy of Jacob, and so on through the types of the Law to the promises of the Prophets, till in the fullness of time "the Sun of Righteousness" arose "with healing under His wings!"

3 It is noteworthy that in Genesis 1 we always read, "And the evening and the morning were the first day," or second, or third day, etc. Hence the Jews calculate the day from evening to evening, that is, from the first appearance of the stars in the evening to the first appearance of stars next evening, and not, as we do, from midnight to midnight.

4 Many different views have been broached as to the exact locality of Eden, which it would scarcely be suitable to discuss in this place. The two opinions deserving most attention are those which place it either near the northern highlands of Armenia, or else far south in the neighborhood of the Persian Gulf. We know that two of the streams mentioned as issuing from Paradise were the Tigris and the Euphrates, and we can readily conceive that the changes subsequently produced by the flood may have rendered the other descriptions of the district inapplicable to its present aspect.