TEACHING NOTES Introduction Tonight we’re going to cover Gen. 3. But before we do that, let’s look at a very important pattern from Gen. 2. Eden = Heb. עֵדֶן (ʿē·ḏěn) - delight, happy land, paradise. In Psalm 1 we’re told that those who meditate on the Torah will “delight” in it and become like a tree of life. Jesus told the thief on the cross that on that day he would be with Jesus is in paradise. The Garden/Tree Pattern Genesis 2: The tree of life is in a temple-like garden where God communes with humans. The tree of life is portrayed as the source of eternal life. Genesis 3: Humans face a test centered around trees. Genesis 8: When the flood subsides, Noah sends out a dove which returns with a freshly plucked olive leaf (Gen. 8:11). Again, a tree is a sign of life. Genesis 9: After the flood, Noah plants a vineyard/garden. Genesis 12; 13; 18: God appears to Abram by trees (oaks) on several occasions to tell Abram that He will bring life to his family. Genesis 22: Abraham is told to sacrifice his son Isaac (called :his only son” 3x). The chapter makes a point to emphasize “the wood” (5x) for the offering. Isaac carried the wood that he will be offered upon. And this happened on “the third day”. Exodus 3: God appears to Moses through a burning bush (small tree). Ezekiel 6: Israel made idols that they placed on high places under trees. Isaiah 11: The Messiah is described as the stump, root, and branch of Jesse (King David’s father) who will rule the nations. The Messiah is portrayed as a tree of life rising out of a dead stump. Matthew - John: Jesus calls Himself “the true vine” (John 15). Jesus (Son of David - Matt. 1:1) faces a test in the Garden of Gethsemane/Mount of Olive Trees (Matt. 26:36-46; Luke 22:39-46). Jesus carries a wooden cross that He will be sacrificed on. This sacrifice on a tree brings eternal life to the nations. Jesus is buried in a garden tomb (John 19:41) from which He rises from death on “the third day”. The risen Jesus is even mistaken as a gardener (John 20:14-15). Revelation 22: The garden is restored with the Tree and River of Life. Interpreting Genesis 3 Correctly: Other OT passages that tell us how ancient Israelites interpreted Gen. 3 are Isaiah 14:3-21 and Ezekiel 28:1-19. In these passages, God has told the prophet to declare something to human princes or kings. In these declarations, God compares these human rulers to a spiritual rebel from the garden of Eden. Interesting Fact: The word “sin” is not used anywhere in Gen. 3. It is not until Gen. 4 that “sin” is used. In Gen. 3 only good (Heb. tov) and evil (Heb. ra) are used. ​ Genesis 3:1 ESV 1 Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” Serpent = Heb. נָחָשׁ (nā·ḥāšh) - This word is translated in the Hebrew Bible as serpent, divination, enchantment, omen, bronze, and shinning one. Another Hebrew word for venomous snake is שָׂרָף (śā·rāp̄h). In Isaiah 6 the prophet saw beings called seraphim above Yahweh’s throne. These seraphim look like snakes that have six wings. Seraphim and cherubim serve the role of protectors or guardians of sacred space. It is most likely that the nachash in Gen. 3 is a seraphim - a shinning snake-like being with wings that was created to be a protector or guardian of sacred space. This also makes sense of God’s cursing the serpent to the ground on his belly (Gen. 3:14). Crafty = Heb. עָרוּם (ʿā·rûm) - wise, prudent, discerning, shrewd. In Hebrew, this word mostly has a positive meaning. It is used repeatedly in Proverbs to describe being prudent or wise. This word is also a wordplay with arom in Gen. 2:25 “naked”. This wordplay may be intended to contrast Adam and Eve’s vulnerability (nakedness, lack of knowledge) with the serpent’s discernment. Ironically, those who are very discerning are also good at manipulation and deception. For more on the serpent see Ezek. 28:11-19. Beast of the field = This phrase does not prove that the snake was just a snake. The Cherubim in the OT are always described as animal-like. Cherubim always appear as hybrid creatures. Ezekiel saw “the four living creatures” that each have four faces (human, lion, ox, eagle faces), four wings, calf’s feet, humans hands, and they shine like fire (Ezek. 1). If the snake is like Cherubim in nature, it would be shaped like a snake but also have shinning qualities and perhaps wings. Since Gen. 3:24 states that the cherubim was placed at the entrance of the garden of Eden, it follows that these creatures were present in the garden meaning Adam and Eve would have been familiar with these beings. He said to the woman = Have you ever wondered why a talking snake is not strange to Eve? Why doesn’t the author draw any attention to the issue of a talking snake? Because the author knows this is not a regular snake. This is a divine (spiritual) being. Eve is not startled because she is already familiar with divine beings in the garden. The garden is sacred space where humans, God, and His spiritual entourage are present. Did God actually say = The serpent begins with giving us a clue. The Divine command of what not to eat was only heard by Adam before Eve was created (see Gen. 2:16). The serpent knows that Eve got her information from Adam. The serpent is leading Eve to question Adam and God simultaneously. You shall not eat of any tree = The serpent, being crafty, begins with a false statement to see what Eve knows and what she thinks. In Matt. 4, Satan uses the same strategy with Jesus. He wants Jesus to throw Himself off the temple to see if Jesus can be killed. Satan is not all-knowing, therefore he must fish for information. ​ Genesis 3:2–3 ESV 2 And 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 midst of the garden, neither shall you touch it, lest you die.’ ” In the midst of the garden = Here we find out that both the Tree of Life and the tree of the knowledge of good and evil are in the middle of the garden. Also, it seems that this conversation is taking place somewhere away from the trees. The language implies that the serpent and Eve are not in the midst of the garden. Neither shall you touch it = God never said they couldn’t touch it. The serpent has just learned that Eve doesn’t have God’s exact words. Either she added this part or Adam added this part when he told Eve about God’s command. Either way, the serpent just learned that he can manipulate Eve. ​ Genesis 3:4–5 ESV 4 But the serpent said to the woman, “You will not surely 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.” You will not surely die = This is the serpent’s lie that he follows with truth. God knows = This serpent is claiming to have divine knowledge. He claims to know something God knows. This is another clue that the serpent is more than just a snake. Interestingly, nachash also means “divination” which refers to having divine knowledge. Your eyes will be opened = The serpent is trying to convince Eve that God has kept something from them. God has kept them “in the dark” so to speak. If they take this knowledge for themselves they will see more clearly. You will be like God = Literally, “you will become like gods”. The serpent’s claim is that God doesn’t want humans to be like gods or like God. However, the truth is that humans were already made in God’s likeness. Knowing good and evil = Knowing or discerning good and evil is not a bad thing, but the humans were supposed to trust God for this knowledge. The temptation here is to take or attain this knowledge without God. This issue here is about who should define good and evil. ​ Genesis 3:6 ESV 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. When the woman saw = Since the serpent claimed that their eyes would be opened (see clearly), the woman goes to the tree to “see” for herself. We should read this part as happening later, after the conversation with the serpent. Good for food = Eve discerns that this tree’s fruit looks like all the other fruit in the garden. Since she associates all the other fruit with life and goodness, it seems to her that this tree also brings life and goodness. Delight to the eyes = The Hebrew word translated “delight” here is actually תַּאֲוָה (tǎ·ʾǎwāh), which refers to longing, desire, or craving. A better translation would be “desirable to the eyes”. Pattern: This begins a pattern of “seeing” and “in your sight”. As you read the Bible take note when the author uses phrases like “God saw” or “God sees” or “in God’s sight” or “in your eyes/sight”. Desired to make one wise = The Hebrew word translated “desire” here is חָמַד (ḥā·mǎḏ), which means to covet, lust, or strongly desire. The word for “wise” is שָׂכַל (śā·ḵǎl), which refers to wisdom, insight, understanding, prudence, skill. She took = Heb. יָקַח (yā·qǎḥ) - to seize, become insolent, behave in a proud or arrogant manner toward authority. In Hebrew this word is used many times to refer to taking something that doesn’t belong to you. Pattern: This begins a pattern of “taking” in the Hebrew Bible. This pattern of taking and having something “in your hand” appears repeatedly. You’ll notice is several OT stories that the author emphasizes taking something “in your hand/in your power” and will often use that phrase repeatedly in the same sentence or paragraph. Her husband who was with her = The text seems to imply that there is a passage of time between verse 1-5 and verse 6. It also implies that the serpent and Eve are not close to the trees. Adam is not present when the serpent speaks to Eve. Therefore, Eve convinces Adam to eat the fruit. This is a kind on inversion - Eve did not hear God’s command but was told by Adam - Adam did not hear the conversation with the serpent but was told by Eve. Pattern: The Test Gen. 3 begins a pattern of testing. Throughout the Bible you will find a person or group of people facing a major test. The next test will be Cain (Gen. 4). Then there is Noah (Gen. 6). Then Ham (Gen. 9). Then Abraham faces several tests (Gen. 12-22). Almost every major character in Genesis faces a test. Later there’s Moses (Ex. 2-14). Israel (Ex. 14-19). The Old Testament presents multiple candidates who fail the test. The Old Testament ends with a cliffhanger: Who will pass the test? This test pattern continues with Jesus in the wilderness with Satan (Matt. 4) and culminates in a garden with Jesus’ final test (Matt. 26:36-46; Luke 22:39-46). Jesus is the first “human” to fully pass the test. ​ Genesis 3:7 ESV 7 Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths. The eyes of both were opened = The serpent was correct. They knew that they were naked = The author intends for us to think beyond physical nakedness here. In Gen. 2:25 the nakedness is connected to them not being ashamed. Therefore, we are supposed to think that this is the moment that shame also enters humanity. They sewed fig leaves together = The ate from a forbidden tree and then decide to dress in a way that makes them look like trees. Because they desired the tree more than God, they covered God’s image. Later in Psalm 115:4-8 we find that those who make idols become like them. We become what we desire. We cover God’s image with other things we desire more. Covering themselves has a double-meaning. They are hiding their bodies from each other and hiding their bodies from God. Previously, they had no shame (Gen. 2:25). Now they are ashamed and create a barrier between each other. ​ Genesis 3:8 ESV 8 And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. The sound of the LORD God walking in the cool of the day = The Hebrew says, “in the wind (ruach) of the day”. This is the same word used in Gen. 1:2 for the Spirit of God hovering over the waters. Therefore, they are hearing the “sound” (Heb. qol - voice) of the Spirit of God go through the garden like wind. Hid themselves = Like the same of nakedness which they covered/hid, now they feel the need to hide from their Creator. This is why that when we disobey God we feel the need to run from Him. We think He will be angry and want nothing to do with us. From the presence of the LORD = Literally, “from the face of the LORD”. This begins a pattern that will be repeated again in Cain’s story (Gen. 4:16). Going away from the presence of the LORD is portrayed negatively as leaving a place of relationship, delight, and protection. Psalm 31:19-20 describes God’s presence and goodness as a place we can hide from the plots of evil men. Among the trees = The humans eat from a tree, then dress like trees, then hide in the trees. ​ Genesis 3:9–10 ESV 9 But the Lord God called to the man and said to him, “Where are you?” 10 And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.” Where are you? = Since everything in this passage has a deeper meaning, we should see this as not a question of physical location but of spiritual location. It’s as if God is saying, “Look where you are Adam. You’re running from me. Look at yourself.” This is an important question to ask ourselves when we are in sin or being tempted to sin. Where am I? Why am I thinking this way? Why do I want to do this? A similar question is asked of Cain in Gen. 4:9. This important thing to notice here is that God already knows what they have done, but chooses to have a conversation. This shows that God is committed to relationship with the humans. God wants to talk. Also, notice that there is no conversation between God and the serpent, no questions, only a curse. I was afraid, because I was naked = The primary meaning of יָרֵא (yā·rē) is “afraid” but is also for distress from unfavorable circumstances. Yā·rē always refers to fear that is brought on by circumstances. In Nehemiah 6:13, yā·rē is used to describe a feeling that is meant to drive him to sin. This Hebrew word is never used elsewhere to describe fear of God. The passages that do mention the fear of the LORD use the Hebrew word yirah, which means reverence or respect toward a superior. Yirah is positive - Yā·rē is always negative. In Gen. 3, being afraid of God is being portrayed negatively. Psalm 56:3 says, “When I am afraid (yā·rē), I put my trust in you.” Psalm 56 portrays God’s presence as a solution to fear. ​ Genesis 3:11 ESV 11 He said, “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?” Who told you you were naked? = This shows a connection between the tree and gaining knowledge. They didn’t know they were naked until they ate from the tree. ​ Genesis 3:12–13 ESV 12 The man said, “The woman whom you gave to be with me, she gave me fruit of 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 deceived me, and I ate.” The woman you gave me = Adam blames Eve and God simultaneously. Adam gives himself away by acknowledging that he listened to Eve rather than obeying God. What is this that you have done? = This question is also asked of Cain in Gen. 4:10 with the exact Hebrew phrase. The serpent deceived me = Eve blames the serpent. It might be tempting to think this blame game is merely false accusations. But the next part of the story shows that all of them are to blame. God holds all of them accountable. Adam, Eve, and the serpent have rebelled against God. ​