Category Archives: Genesis 3

Was there any death in the garden? Rom 8:20-21

Ignoring for a moment the imperfect exposition of “very good” in Genesis, a difference emerges between literalists on the application of “very good” in Gen1:31.  Some limit it to Adam and Eve only – despite them not being even mentioned in the verse.  Others at least more consistently with the text apply their interpretation of ‘very good’ to everything.  This then leads them to suggest there was no death of anything in the Garden of Eden (if you insist very good = amortal and ignore the difference between Gen 1 & 2). Continue reading

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What was death in the garden?

If Paul is unquestionably saying mortality came by sin in the Garden, then EC is more difficult to support scripturally and the problem of the physical evidence of much continuous mortality through millennia hard to reconcile.  Having considered that Paul’s use of death can accommodate the EC position, what of the use of the word death in the Garden? Continue reading

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God – not man – put the enmity in place Gen 3:15

I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”  Gen 3:15 KJV

In speaking to the serpent, God describes the enmity between the serpent and the woman and their respective seeds as being a new condition which He was putting in place.  Does this speak to a change in nature, a creation of the sin-prone mind as some describe?  Furthermore isn’t this evidence of Adam being the only man?  Simply no, and the passage actually contradicts some of the propositions put by the special creationist. Continue reading

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The mother of all living

And Adam called his wife’s name Eve; because she was the mother of all living.”  Gen 3:20 KJV

There are two senses (or more) in which Eve be called the mother of all living.  A traditional reading of Genesis 1 would deny the existence of other people outside the Garden.  Adam calling Eve the mother of all living is used to try and prove all humanity descends from Eve by some eg Ron Cowie[1] and Phil Perry. Continue reading

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The consequences of sin for Eve

Eve shared in some of the consequences of the sin which Adam had, the knowledge of good and evil, shame and fear.  Additionally, there are some specific consequences for her:

  • Her sorrow in conception and childbirth would increase Gen 3:16a
  • Her relationship with her husband would change Gen 3:16b

Did the punishment for Eve drive a change in her body in terms of reproduction which then became a curse for all subsequent women?  No.  Firstly this contradicts God’s principle of not punishing the children for the sins of the fathers (or mothers) per Deut 24:16 and Ezek 18:20.  Secondly, a detailed review of the Hebrew demonstrates the passage is not dealing with any of the physical processes of reproduction. Continue reading

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The consequences of sin for Adam detailed and limited

We should be guided carefully and primarily by Scripture on doctrinal matters – especially when they are contentious.  The record of Genesis 3 is very clear about the consequences of sin for Adam:

  • He was aware of and shamed of his nakedness Gen 3:7
  • He appears to have a guilty conscience manifesting itself in fear of God Gen 3:8
  • He is condemned to a life of toil to produce food Gen 3:18
  • He will die Gen 3:19
  • He gained a knowledge of good & evil like the angels Gen3:22
  • He is expelled from the garden and cut off from the tree of life Gen 3:23-24

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Acquiring a knowledge of good and evil is a normal process

We are not told much about the knowing of good and evil in Genesis 3.  We are certainly not told that it represents a change in Adam and Eve’s nature.  The only information we can bring to bear from the record is that Elohim say in Gen3:22 that “the man is become as one of us, to know good and evil”.  Whatever the phrase means it is a present procession of the angels, hence it is not mortality and it is not a nature prone to sin.  We know of a certainty that the immortal angels have such knowledge.  Therefore this knowledge is not connected to the essential nature of the possessor.  Exposition which links possessing a knowledge of good and evil to a sin prone nature is contrary to Scripture. Continue reading

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