In determining guilt God decides to hear the testimony of both Adam and Eve before he passes judgement. So he asks “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?” (Genesis 3:11)

As previously stated, by God asking “Who told you were naked?” he is not stating ignorance nor implying that there is some other God or divine being (separate from himself and his creation) that could have entered the garden. He is instead expressing the fact that this knowledge did not come from him. This is also why he does not wait for Adam to answer before asking his second question, i.e. he is making a point not seeking answers.

It is already clear that there is disunity in creation, what Adam’s response reveals is the extent of the damage.

The man said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.”
(Genesis 3:12 ESV)

This isn’t merely an excuse; rather it is an outright attack on Eve and God. There are three observations that need to be drawn out here, revealing the extent of the disunity. Adam:
1) denies his headship over Eve in order to shift blame onto her,
2) completely changes his attitude toward Eve, and
3) shows how irrational disunity is in light of a united God (united creator).

Firstly, as already discussed, Adam was responsible for Eve as her head (and head of mankind) and the one to whom the original command “don’t eat” was given. Therefore Adam denied his own headship (God-given responsibility) to try to shift responsibility for what happened in the fall.

Secondly, this attack represents a complete change in Adam’s attitude toward Eve. In Genesis Ch2 when Adam first saw Eve he was overjoyed because she was what he had been searching for, his perfect helper (he loved her). He even stated that his attraction to her was because she shared in his flesh. So by accusing Eve (saying that she caused him to sin) he was in fact attacking his own flesh, showing the extent of their disunity.

Finally Adam’s attack can only be seen as an illogical, counter productive and ineffective argument in light of the unity the universe was created to exist in (the image of God). Adam does this in 2 ways, directly and indirectly.

By Adam directly accusing God of wrongdoing he called into question the entire universe, including himself. As previously discussed (in earlier posts), God judged the whole order of the universe to be “very good” and that his standard of “goodness” was based on himself as a benchmark. Therefore by calling God into question Adam is calling all things into question. However because God is the standard by which the universe was first judged his approval (good) means that it is impossible to call him into question without being illogical. i.e. God created something evil, yet God is the definition of good, making it is impossible for him to do evil.

By accusing God of providing him with an unsuitable helper Adam indirectly attacked God through Eve (God’s creature). However because Eve was made from Adam’s flesh he is effectively calling himself into question (i.e. if Eve is evil Adam must be too). Furthermore Adam was made from the dust of the ground which means he is calling all creation into question. When the logic of Adam’s argument is taken to the extreme it implies that God himself is somehow defective. However, as before, since God’s judgement of “very good” was based on himself creation could never have been defective in light of his approval. Therefore this shows how futile and illogical it is to try to shift blame, to Eve or God.

Ultimately instead of shifting blame Adam shows that he no longer reflects the rational image of God (in unity), condemning himself and his entire union with his own words.

God questions Eve next:

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 3:13 ESV)

Like Adam, Eve tries to shift blame and shirk responsibility by denying her headship over creation (as part of humanity). Like Adam, Eve appears to be merely stating the facts. While the serpent did deceive her and as a consequence she ate, she is still human and wife of Adam (the first man). This means that she rules with Adam over all other creatures (incl. beasts of the field). By listening to the judgement of the serpent over that of God Eve ignored her place in the union of all things leading to broken unity (relationship) with God, Adam and the rest of creation.

God does not bother questioning the serpent. This is possibly because he has no place addressing God directly (within the order of creation). It was mankind’s responsibility to rule consistently God to the rest of creation. This would show that God is true to himself (the order he established) despite the fact that all other parties are unfaithful to him. However it is not exactly clear in Genesis 3 why the serpent doesn’t get to testify.

God passes judgement on creation once again (as is his right as creator) to show how creation no longer reflects his oneness in relationship (unity). The curses God gives to each party appear to cement the disunity mankind created, cursing each specifically to multiply their hardship. For the part the serpent played he is cursed more than any other beast of the field, forced to move on his belly eating dust for the rest of his life. Because of his deception God places perpetual hostility between the serpent Eve’s offspring.

For Eve, God multiplies her pain in bearing children. This was given to Eve because bearing children was a specific function given to women in humanity. Where there was once joy in the union of Adam’s flesh now there is pain whenever she (and all women) brings a new member of humanity into the world. Because Eve desired to lead Adam by imposing her judgement above that of God’s judgement (about the fruit) she will continue to feel this desire yet will be forced to submit by her husband. Therefore Adam’s (all husband’s) headship becomes one of forced domination rather than love in unity.

In the beginning Adam was specifically given the job of tending the Garden of Eden and eating of its fruit. Therefore God curses him in his work making it difficult to produce food to eat. This will continue until his flesh is unmade in death, returning to the ground from which it was made. In the end he (all who share in his flesh) is dominated by the ground he seeks to tame.

Finally Adam and Eve are kicked out of the garden so that God’s curses would have full effect (so they would die), and so that God’s rescue plan could be implemented.


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