What’s The Matter?
Genesis 3
The Reverend Bryn MacPhail /
December 17, 2006
For
those who would ask, ‘Why are things the way they are?’, for those who are
wondering, ‘What is the matter with our world?’, Genesis chapter 3 provides an
answer.
The
doctrine taught in this chapter of Scripture is essential to understanding why
human beings do the things we do. Moreover, Genesis chapter 3 clearly outlines
why the way of salvation is a matter of absolute necessity.
I
do not wish to exchange theories this morning. The doctrine of Genesis 3 is not
to be discussed in an abstract manner, as if we are unaffected by what has
taken place in the past. As we examine the state of this world, from Adam
onward, we must never forget that we are a part of this world. The predicament
of the world is our predicament.
And
there is an urgency to what is taught here. There is an immediate
relevance to learning where we stand with God. Discerning the current state
of your relationship with The Almighty is not something to be put off for
another day.
I recently read the
tragic account of a young woman, in her mid 20s, who was swept off a sea vessel
by a huge wave. One minute she is in the prime of life, standing on the deck of
a ship, the next minute she is gone—swept away.
Just two years ago, a
friend of mine was flying his plane from Ft. Lauderdale to Freeport Bahamas
when one of his engines altogether failed. My friend and his three passengers
were in grave danger—in the prime of their lives, they could have met their demise.
Thankfully, mercifully, they survived an emergency landing into the ocean, just
off the shore of Freeport.
I cite these references
to remind us that none of us are guaranteed tomorrow. The Creator is not a
debtor to His creation.
We would be wise then to
be watchful of how God is seeking to get our attention. And as He stoops to
awaken us, we should carefully consider how we ought to respond.
We learn from the first two chapters of
Genesis that God made the world, and that God made man—male and female, He
created us and placed us in a context that can be best described as paradise.
There, Adam and Eve began their existence in perfect communion with God.
Then you come to chapter 3 and this
communion is interrupted. Their situation has so changed that they try to get
away from God when they hear Him in the garden.
And while the picture of chapter 3 stands
in stark contrast to the picture of chapter 2, more notably, we see in chapter
3 how the perfect existence became a precarious existence. We see the
introduction of sin and its pervasive effects. Pervasive, not simply for Adam
and Eve, but also for you and I. In other words, what is wrong with the
world today is intimately connected to what happened long ago in the Garden.
There are many things for
us to observe from this account. One such observation is that humanity’s
troubles are not the result of our environment. I am mindful of the
prevailing notion in our day, which states that “we are the product of our
environment”.
No doubt, our environment
influences us. One could even argue that it greatly influences us. However, the
statement “we are the product of our environment” does not hold up under the
scrutiny of Genesis 3.
In the Garden, humanity
enjoyed the best of all conditions. Adam and Eve had access to everything they
needed—they lacked nothing. Yet, even in the best of all environments, Adam and
Eve brought upon themselves great trouble.
If not the environment,
then what? What is the matter? The message of Genesis 3 is that humanity’s
troubles are the result of broken communion with God. You could say that
this is one of the prominent themes of the Bible—that when humanity resists
God, when we disregard His commands, the result is trouble upon trouble.
Previously,
everything was perfect—Adam, Eve, all of the living creatures in the Garden,
and the Lord, are living in perfect harmony. Then there is a break in this
communion, highlighted in verse 8, where we read that the presence of God in
the Garden “frightened” Adam and Eve and caused them to “hide behind
some trees”. The Lord’s response
comes to us in language of accommodation, “Adam, where are you?” (3:9).
We
are familiar with what follows. After some further questioning, the Lord
announces a curse for the serpent, woman, and the man. This combination of Adam
and Eve’s disobedience and the subsequent curse is most commonly referred to as
‘The Fall’ of humanity. The Fall refers to humanity’s grand and far-reaching
break from communion with God. Or, as the apostle Paul frames it, “Adam
sinned, and that sin brought death into the world. Now everyone has sinned, and
so everyone must die” (Rom. 5:12).
Wow—Paul,
thanks for such a positive message—could you be any more uplifting? Yes, that
is my temptation. I am an optimist. I thrive on being positive, but I can’t
find a way to stickhandle around the notion that we have brought upon
ourselves great trouble. I say “we” because I reckon that humanity is
constantly repeating the sin of Adam. We have given in to the fatal notion
that we know what is best for ourselves. This is where Adam and Eve went
wrong.
God had given them such
abundance. First of all, God had given them a life-giving environment.
Death and disease were not in the picture yet. Instead, there, in the middle of
the Garden was “the tree of life” (2:9). This was an environment without
flu shots or cancer wards. Here there was no need for glasses, hearing aids, or
helps for walking.
Secondly, their
environment was beautiful—they lived in a garden with fruit-bearing
trees, which were watered by nearby rivers (2:10). This was the best in
waterfront property!
Their environment also
contained valuable resources—gold and all kinds of precious stones were
available to them (2:12). Yes, the most valuable of resources were not kept in
bank vaults or jewelry stores, but were, for Adam and Eve, a part of the
everyday landscape!
Fourthly, the Lord had
given Adam and Eve dominion over their environment (2:15, 19). They were
in charge of, both, the land and the animals and birds of the land. No need for
a Zoo in Eden. At this point, there was no such thing as predator or prey.
However, contained
within all of this abundance and immense liberty was a single limitation:
stay clear of one tree. Do not eat from the tree of the knowledge of good
and evil (2:15).
It was put to Adam and
Eve by the serpent that this one limitation was an unnecessary limitation. The
serpent was suggesting that there was a way of life that was superior to the
one presented by God!
Evidently, Adam and Eve
believed that this could be possible. Evidently, humanity throughout the ages
has believed this could be possible. Foolishly, I suspect there have been
seasons when all of us would concede that we imagined a way of life that was
superior to what the Bible has presented.
Think of the myriad of
efforts being made at this moment to combat the ills of society. We are seeing
sociological approaches and economic approaches. We are seeing a stress on
education. There is a renewed focus on being environmentally friendly. There
is, of course, political strategizing and creative diplomacy taking place.
And all of these things
have their place of importance, but it seems to me that none of them are
addressing the root of our troubles. The problems with are society, at
the core, are not sociological, economical, or political. The root of our
struggles is a theological matter. Humanity, in large measure, has
chosen a way of life not endorsed by our Creator. Our trouble is that we
have broken communion with The Almighty.
The results have been disastrous—from Adam to present
day. It is as if God is saying, ‘While you live apart from Me you shall not be
truly happy’ (D. Martyn Lloyd-Jones).
Who can put things
right? Who can set the world on its proper course? I am pleased to announce to
you this morning that, while humanity has repeatedly turned against God, He has
not altogether turned His back against us.
The message of Christmas
is a message of mercy. Though we deserve judgment, though we deserve
wrath, though we deserve to endure the consequences of our own actions, God
comes breaking into human history to give us grace. The Son of God takes on
human flesh in order to save us from our sins and our sinful condition (Mt.
1:21). The Second Adam comes to repair the damage of the first Adam. And this
fulfills the promise that the serpent’s head shall be bruised (3:15).
I confess that in
preparation for this sermon, I worried about the sobering nature of this text.
I fretted about the negative note that would be sounded in the midst of
Christmas preparations. But now, as I reflect further, I reckon that the
proclamation of Christ’s birth takes on greater meaning when we have a more
complete appreciation of our need of Him. In other words, the more I
apprehend my desperate state, the more grateful I am to have a Saviour.
For what is the reason
for the birth of Christ, if everything is going splendidly? We look around and
we see that things are not going splendidly. We look around and most of us
would conclude that this world of ours is a mess.
Indeed, this world of
ours is a mess, but God has a plan.
In love, God the Father
sent His only begotten Son into this world. Jesus’ perfect life and atoning
death have provided sufficient means for reconciliation with God.
The light of Christ our
Saviour is now shining upon the world through the people who bear His name. His
message is being proclaimed, and those who believe the message, those who yield
their life to Christ will gain what Adam lost in the Garden—communion with
the Creator of the Universe.
Let us not imagine that
there is a better way. There is no better life than life in Christ. Amen.