Innocence Replaced with Shame 

Genesis 3:1-7: The Fall of Adam

Introduction

In the realm of biblical scholarship, Genesis 3:1-7 is one of the most crucial passages in the Bible, detailing the fall of humanity and the introduction of sin into the world. These verses have been pivotal in shaping Judeo-Christian understandings of temptation and sin. Here we explore Genesis 3: 1-7 through a lens that has been greatly informed by an in-depth study of the early parts of Genesis with Dr John Andrews, former principal of Mattersey that began in the summer of 2022 and my own studies informed by the work of Michael S. Heiser and Dwight Pryor, both scholars of blessed memory.

It is in this passage that traditional bible commentaries begin to demonstrate the prevailing pick and mix attitude towards the supernatural by choosing a simplistic interpretation and avoiding the more layered complexities that the text presents. This study is an attempt to offer an integrated linguistic, historical, and theological perspective giving a nuanced understanding of these foundational biblical truths.

Genesis 3:1-7 (Names of God version):

“The snake was more clever than all the wild animals YHWH Elohim had made. He asked the woman, ‘Did Elohim really say, “You must never eat the fruit of any tree in the garden”?’ The woman answered the snake, ‘We’re allowed to eat the fruit from any tree in the garden except the tree in the middle of the garden. Elohim said, “You must never eat it or touch it. If you do, you will die!”’ ‘You certainly won’t die!’ the snake told the woman. ‘Elohim knows that when you eat it your eyes will be opened. You’ll be like Elohim, knowing good and evil.’ The woman saw that the tree had fruit that was good to eat, nice to look at, and desirable for making someone wise. So she took some of the fruit and ate it. She also gave some to her husband, who was with her, and he ate it. Then their eyes were opened, and they both realised that they were naked. They sewed fig leaves together and made clothes for themselves.”

The Serpent: More Than a Creature

Linguistic Insights

The Hebrew word interpreted as ‘serpent’ is ‘nachash’ (נָחָשׁ). This word carries connotations far beyond merely a physical snake. Hebrew has the unique attribute of applying different meanings to words dependent on whether they are in the noun, verb or adjective state. Viewed from this perspective ‘nachash’ can be translated as ‘serpent’ or ‘serpentine’, ‘shining one’ and ‘divination or enchantment’(cf. 2 Kings 17:17, 21:6), suggesting the serpent’s role as a supernatural entity rather than just an animal. This connection implies a being endowed with intelligence and a capacity for deception, aligning with the description of the serpent as ‘crafty’ (arum, עָרוּם). Additionally, a literal translation, as in our reading, states that the ‘nachash’ was more crafty than any animal that YHWH Elohim had made (note the distinction of YHWH Elohim to Elohim). This is a very different reading to the regular narrative interpretation that says ‘any other animal’, thereby implying that the ‘nachash’ is just another animal whilst the literal translation positions the ‘nachash’ as something different.

The term ‘arum’ also plays on the Hebrew word for ‘naked’, ‘arumim’ (עֲרוּמִּם), found in verse 7. This wordplay introduces an ironic twist, emphasising the transition from innocence to the shameful awareness of nakedness.

In Mesopotamian mythology, serpents like the one in the Epic of Gilgamesh represented both chaos and the search for immortality.

Ancient Near Eastern Context

In the ancient Near East, serpents often symbolised chaos, danger, and sometimes wisdom. For instance, in Mesopotamian mythology, serpents like the one in the Epic of Gilgamesh represented both chaos and the search for immortality. The biblical serpent's role as tempter and deceiver fits within this broader cultural milieu, portraying an adversary who disrupts divine order and brings about chaos.

The Nachash’s Deception: Seeds of Doubt and Rebellion

The Initial Question

The question, “Did God actually say, ‘You shall not eat of any tree in the garden’?” (v. 1), is a strategic distortion of the command. Not only does the serpent avoid mention of the name YHWH (referring only to Elohim, rather than YHWH Elohim), but it is relatively straightforward to see that this subtle misrepresentation is designed to instil doubt and confusion. By framing the prohibition in an exaggerated form, the serpent suggests that YHWH is overly restrictive and untrustworthy.

Eve’s Response

Eve’s response attempts to correct the question but includes a crucial addition: “neither shall you touch it” (v. 3). This embellishment, not present in the original command (Genesis 2:17), may indicate a growing uncertainty or an attempt to erect additional barriers against disobedience. It reveals an early tendency to modify divine instructions, thereby often complicating simple obedience. It is also important to recognise that at no point does Eve appear fazed by the fact that this ‘shining one’ is either talking or talking to her. The implication is that this is not out of the ordinary.

The Direct Contradiction

The ‘nuchash’s’ bold assertion, “You will not surely die” (v. 4), directly contradicts God's warning. This is more than a lie; it challenges God's authority and introduces the idea that God is withholding something beneficial. The suggestion that eating the fruit will open their eyes and make them “like God, knowing good and evil” (v. 5) appeals to any desire for autonomy and self-determination, which is at the heart of human rebellion.

The Temptation: The Allure of Forbidden Knowledge

The Tree’s Appeal

Verse 6 describes the tree as “good for food”, “a delight to the eyes”, and “desired to make one wise”. This threefold description implies the comprehensive nature of temptation:

• Physical Appetite: The tree is “good for food”, appealing to physical hunger and the desire for sustenance.
• Aesthetic Appreciation: It is “a delight to the eyes”, appealing to the sense of beauty and visual pleasure.
• Intellectual Aspiration: It is “desired to make one wise”, appealing to the desire for knowledge and enlightenment.

There is a hint that this narrative reflects the broader human struggle against the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16). The appeal of the forbidden fruit encapsulates the multifaceted nature of sin, which entices through physical, emotional, and intellectual avenues.

The Act of Disobedience

Eve’s decision to eat the fruit and share it with Adam highlights the communal aspect of sin. The narrative stresses that Adam was with her, underscoring a shared responsibility in the act of disobedience. There is a Jewish tradition that postulates Adam as eating the fruit because he could not face a life without Eve. Whilst the text does not rule this possibility out, it does point to a breakdown of relational harmony – not only between humans and God but also between humans themselves.

The Consequences: From Innocence to Shame

Awareness of Nakedness

Instead of divine enlightenment, they experience shame and vulnerability.

The immediate consequence of their disobedience is an awareness of their nakedness. This newfound knowledge starkly contrasts with the wisdom they sought. Instead of divine enlightenment, they experience shame and vulnerability. There is deep irony in this ‘opening of the eyes’, which reveals their moral and existential inadequacy rather than elevating them to a godlike status.

Fig Leaves: Inadequate Coverings

As a result, Adam and Eve attempt to cover themselves with fig leaves, signifying the human effort to address the consequences of sin. There is utter futility in such efforts to restore the broken relationship with God. Consequently, the fig leaves symbolise inadequate human solutions to a profound spiritual problem, thereby highlighting the need for divine intervention and redemption.

Theological Implications: Understanding the Fall

The Nature of Sin

This passage provides a profound illustration of the nature of sin. Sin begins with a subtle distortion of truth, progresses through rationalisation and desire, and culminates in disobedience. The ‘nuchash’s’ role as tempter and accuser (cf. Revelation 12:9-10) reveals the spiritual dimension of the conflict, wherein human rebellion is intertwined with cosmic opposition to God's order.

Sin begins with a subtle distortion of truth, progresses through rationalisation and desire, and culminates in disobedience.

Human Vulnerability and Shame

The narrative reveals the intrinsic vulnerability and shame that accompanies human disobedience. The awareness of nakedness symbolises a loss of innocence and the entrance of shame into human experience. This transition from innocence to shame marks a fundamental shift in human nature and relationships.

The Need for Redemption

While this passage primarily focuses on the fall, it also sets the stage for redemption. The broader narrative of Genesis and the entire biblical canon reveal God’s plan to restore what was lost. That YHWH commuted the sentence of death for disobedience to exile is explainable in the light of the idea that Adam’s joining of Eve in eating was inspired by love, and that it was in response to that love that YHWH mitigates the consequences and provides a pathway to redemption.

Practical Applications

Discernment, Vigilance & Obedience

The ‘nuchash’s’ tactics in the garden serve as a timeless warning for vigilance against deception. Believers are called to discern truth from falsehood and remain anchored in God's Word. Understanding the nature of temptation helps us recognise and resist similar patterns in our own lives. This story underscores the importance of obedience to God’s commands. Disobedience leads to separation and suffering, while obedience fosters a deeper relationship with God. This principle is foundational for living a life that honours God and aligns with His will.

Believers are called to discern truth from falsehood and remain anchored in God's Word.

Embracing Divine Redemption

Recognising our fallen nature and the inadequacy of human solutions should drive us to seek redemption in Christ. The story of the fall points to the necessity of a Saviour who can restore what was lost. Embracing this redemption is central to the Christian faith and transformative for our lives.

Conclusion

Genesis 3:1-7 is a foundational passage that offers profound insights into the nature of sin, human vulnerability, and the need for divine redemption. By examining the text through the lenses of linguistic analysis, ancient Near Eastern context, and theological reflection, we gain a deeper understanding of the dynamics at play in the fall of humanity and see how this ancient narrative continues to speak to the human condition and the hope of restoration through Jesus Christ.