Introduction
In Genesis 2, we read of the awe-inspiring account of the creation of man. We encounter the Garden of Eden, a land described as unparalleled in beauty. Humanity exists in perfect communion with their Creator, free from the stains of sin which would eventually come to blemish mankind. In Genesis 3, everything is turned upside down. This chapter, perhaps one of the most pivotal in the entire Hebrew Bible, recounts the fall of mankind. It narrates the root event from which all moral evils throughout human history stem. Building upon our previous discussions (Post #5-8), this post will explore the profound implications of the third chapter of Genesis and a moment which can confidently be titled the darkest moment in human history.
Genesis 2 and the Agricultural Theme
Genesis 2 introduced fundamental themes that persist throughout Genesis 3. Most significant is the “agricultural theme” discussed in the previous post. To summarize, the biblical author leverages a symbolic relation between the state of agriculture with the spiritual condition of humanity. In Genesis 2, this correlation is evident in the depiction of the Garden of Eden. Eden is portrayed as a land situated at the source of the most fertile river basin in the Ancient East, abundant with precious metals and adorned with “every tree that is pleasant to the sight and good for food” (Genesis 2:9). This serves as a reflection of humanity’s perfect original state. As St. Athanasius the Great articulates, “[Adam] at the beginning had his mind fixed on God in unembarrassed boldness, and lived with the holy ones in the contemplation of intelligible reality.”.1 They enjoyed perfect harmony with nature—untouched by sin, suffering, and death.
When considering this theme in its historical context, it becomes evident why the biblical author chose to parallel agriculture to emphasize a deeper theological truth. In ancient societies, agriculture was of profound importance. Livelihoods depended heavily on the land. The success or failure of harvests carried massive implications for the survival of individuals and the flourishing of civilizations. By using agricultural imagery, the biblical author could speak directly to the daily experiences and concerns of their audience. Just as a film director might use familiar settings and scenarios to convey complex emotions or themes to the audience, the biblical author employed agricultural imagery as a universally understood metaphor to communicate theological truths to their readers. Furthermore, while a theme of agriculture is utilized much differently, we can also find echoes of it in various Near Eastern primeval histories. For instance, in the Sumerian myth of Enki and Ninmah and the Akkadian Atrahasis epic, humans are primarily created with the purpose of working the land. Moving forward with Genesis 3, this theme of agricultural reflection will continue to serve a profound literary device employed by the author.
The Serpent
Now the serpent was more subtle than any other wild creature that the Lord God had made. He said to the woman, “Did God say, ‘You shall not eat of any tree of the garden’?” And the woman said to the serpent, “We may eat of the fruit of the trees of the garden; but God said, ‘You shall not eat of the fruit of the tree which is in the midst of the garden, neither shall you touch it, lest you die.’” (Genesis 3:1-3)
Immediately we encounter the figure of the serpent, described as “more subtle than any wild creature that the Lord God had made”. Many individuals unfamiliar with biblical language and symbolism may interpret this figure as a literal talking snake, which understandably poses difficulty. Yes, this is a mistaken conclusion, but how should we interpret the serpent? Well, the author of the Book of Revelation makes it clear that the serpent represents Satan: “And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world…” (Revelation 12:9). As to why the biblical author chose a serpent to represent Satan, we must understand the literary and historical context. As biblical scholars John Bergsma and Brant Pitre explain, serpents almost always bear negative connotations in Scripture as well as in other Near Eastern cultural beliefs2. For example, in Egyptian mythology, multiple evil deities are associated with snakes. The Egyptians tell us that the sun-god, Rā or Rē, descended into the west each evening to battle with the chaos-serpent Apep until dawn. Furthermore, the Canaanite deity Yam, who represents chaos and destruction, is often depicted as a powerful sea serpent or dragon. Thus, the serpent unmistakably symbolizes Satan in accordance with the cultural tradition of depicting malevolent entities as such.
So, it is just in the third chapter of the Bible where we encounter Satan for the first time—a figure mentioned sparingly yet can be seen constantly throughout the entirety of Scripture. It is taught by the Catholic Church that Satan and the other demons are but a part of the angelic creation, and their natural powers do not differ from those of the angels. However, it is by their fall that they became devils. It is in the final book of the Bible where we find an account of this fall:
“Now war arose in heaven, Michael and his angels fighting against the dragon; and the dragon and his angels fought, but they were defeated and there was no longer any place for them in heaven. And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him” (Revelation 12:7-9).
Much like humanity, angels were bestowed with free will. It was Lucifer (or Satan), one of the most exalted angels in heaven, who, driven by his desire for independence from God and an aspiration for equality with Him, instigated his sad attempt at a rebellion. Upon his defeat and consumed by hatred for God and the divine, Satan and the demons vowed to annihilate His cherished creation—mankind. It is in Genesis 3 where we witness their initial assault.
Temptation of Pride
But the serpent said to the woman, “You will not die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil”. (Genesis 3:4-5)
Satan launches his assault on Eve by instilling doubt about the truthfulness of God’s word. He denies God’s warning to Adam and Eve of the consequences of eating the fruit. After accusing God of outright lying, he alleges that God does not have the best interests of humanity in mind by withholding wisdom from them. The serpent’s cunning words to Eve, “you will be like God, knowing good and evil”, encapsulate the essence of the temptation. As St. Thomas Aquinas states in his Summa Theologiae, the likeness of God that Satan deceived Adam and Eve into thinking they could obtain was one of imitation, aspiring to attain divine knowledge and authority independent of God’s guidance3. Satan made Adam and Eve believe they could be the supreme authority—the god of oneself. Therefore, the fruit of the tree is symbolic for wisdom and knowledge outside of the boundaries set over man by God. It is the embodiment of the temptation to assert autonomy over one’s own moral understanding (See Post #8). In other words, Adam and Eve’s decision to eat the fruit was initialized by the desire to elevate themselves to God himself. For this reason, St. Thomas Aquinas further explains that it is the sin of pride that Satan tempts Eve with— the same sin for which Satan himself was cast out of Heaven:
“It remains therefore that the first inordinateness of the human appetite resulted from his coveting inordinately some spiritual good. Now he would not have coveted it inordinately, by desiring it according to his measure as established by the Divine rule. Hence it follows that man’s first sin consisted in his coveting some spiritual good above his measure: and this pertains to pride. Therefore it is evident that man’s first sin was pride”4.
It is a powerful temptation indeed. Pride has been recognized by Catholic thinkers throughout history as the source of all sins. The root not only because it led to our fall from original innocence, but also because of the crushing influence it holds on mankind in our continued fallen nature.
The Senses
“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, and he ate”. (Genesis 3:6)
In the above passage, we encounter the moment when Adam and Eve succumb to Satan’s lies and initiate mankind’s fall. This event holds immense significance as it is the origin of salvation history. Amidst this narrative however, the biblical author subtly introduces an often-overlooked description of the forbidden tree. This description prompts a question: why does the author portray the tree as both visually appealing and enticing to the senses if it is meant to be symbolic? To shed light on this, St. Athanasius the Great provides insight into Adam’s motivation to partake of the forbidden fruit.
“But human beings, contemptuous of the better things and shrinking from their apprehension, sought rather what was closer to themselves—and what was closer to them was the body and its sensations. So they turned their minds away from intelligible reality and began to consider themselves. And by considering themselves, preferring their own things to the contemplation of divine things. Spending their time in these things, and being unwilling to turn away from the things close at hand, they imprisoned in bodily pleasures their soul which had become disordered and mixed up with all kinds of desires, which they wholly forgot the power from God in the beginning.”5
St. Athanasius highlights how Satan’s temptations led humanity to prioritize physical desires over spiritual truths. By focusing on the immediate gratification of “the body and its sensations”, they turned away from the deeper understanding of reality and the blessings received of God.
How does this correlate with the descriptions of the tree in Genesis 3? Initially portrayed as “good for food” and “a delight to the eyes,” the tree entices Adam and Eve with bodily pleasure and sensory satisfaction. These descriptions explain Adam and Eve’s newfound disordered inclination towards the physical and sensual over the commands and truth of God. Lastly, the tree is depicted as capable of granting wisdom. This, of course, ties to the idea above that the tree could elevate Adam and Eve to be “like God” and share in his likeness.
With these three descriptions of the Tree of Knowledge of Good and Evil, we gain a comprehensive understanding of the tactic Satan employed to lead humanity away from God. He first enticed our original parents to prioritize what was “closer to themselves,” luring them into indulging in bodily pleasures and the sensations of the physical world, thereby turning their minds away from the Creator and toward temporary pleasure. Then, he delivered the final blow by appealing to our growing temptation of pride and self-fulfillment. He sold us the lie that we could become masters of ourselves, no longer needing God, as we would supposedly share in the likeness of Him ourselves. Once more, we witness the mastery of symbolic language by the biblical author, concealing profound theological truths beneath easily comprehensible concepts.
Nakedness
“Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons.
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. But the Lord God called to the man, and said to him, ‘Where are you?’And he said, ‘I heard the sound of thee in the garden, and I was afraid, because I was naked; and I hid myself.’ He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’ The man said, ‘The woman whom thou gavest to be with me, she gave me fruit of the tree, and I ate.’ Then the Lord God said to the woman, ‘What is this that you have done?’ The woman said, ‘The serpent beguiled me, and I ate.’”(Genesis 3:7-13)
Following the account of the Fall, the biblical author swiftly shifts focus to the immediate effects of Adam’s and Eve’s decision to disobey God in their desire for divine wisdom. Despite their anticipation of transcending into the likeness of God, the only knowledge mentioned in the biblical text that Adam and Eve have acquired was their own nakedness. As Bergsma and Pitre explain, “The man and woman’s quest for God-like power and omniscience ultimately leads only to the revelation of their weakness and vulnerability. Their response, to sew fig-leaf garments, is clearly inadequate, even pathetic, illustrating the fact that they have gotten themselves into a predicament that is beyond their meager resources to resolve”6. Simply put, Adam and Eve’s decision had backfired disastrously. In their pursuit of supernatural power and wisdom, they only found themselves weakened and isolated.
The mention of nakedness as the only newfound knowledge could not have been a better choice by the biblical author to exemplify Adam and Eve’s loss of original innocence. As St. Athanasius explains, “But when, by the counsel of the serpent, he abandoned his thinking of God and began to consider himself, then they fell into the desire of the body, and knew that they were naked, and knowing were ashamed”7. In their initial state of grace, Adam and Eve possessed a childlike innocence, reminiscent of carefree children who frolic unashamed and unclothed in the pure joy of existence. They were entirely delighted in their communion with their Creator. The consumption of the forbidden fruit not only brought about an awareness of their physical nakedness but also twisted their perception of each other. This loss of innocence marked the corruption of humanity’s once-pure minds. While the author appears to be discussing the origins of lust, he simultaneously provides a comprehensive depiction of the overall fall of humanity. Now stripped of their innocence, humanity’s once-pure minds were tainted by corruption and sin.
In realizing their grave mistake, Adam and Eve develop a disordered fear of God. This fear differs from the reverence, awe, and respect for God commonly denoted as fear in Catholic and Orthodox theology. Instead, it is a sense of dread and embarrassment driven by their shame. Critical to note here is the lack of even a single word of repentance when confronted by God. Adam cowardly evades responsibility, simultaneously blaming his wife and God who have her to him: “The woman whom thou gavest to be with me, she gave me fruit of the tree, and I ate”. Eve simply denotes all blame to the serpent (who, not to be confused, was much to blame): “The serpent beguiled me, and I ate”. The narrative leaves us pondering what might have transpired if they had repented. The reality is we will never know. Adam and Eve had deliberately and unapologetically broken their covenant with God. Consequently, curses are placed upon Adam, Eve, and the serpent.
The Curse of Satan
The Lord God said to the serpent,
“Because you have done this,
cursed are you above all cattle,
and above all wild animals;
upon your belly you shall go,
and dust you shall eat
all the days of your life.
I will put enmity between you and the woman,
and between your seed and her seed;
he shall bruise your head,
and you shall bruise his heel.”
Genesis 3:14-19 presents complex and deeply symbolic passages that demand careful examination to grasp each intended detail by the biblical author. This analysis starts with the order of the curses. It is Satan’s condemnation that takes precedence. Crucial to note is that God not only addresses Satan before pronouncing any punishment toward humanity, but also promises of the man’s eventual triumph over the serpent8. Therefore, one cannot overstate the importance of Genesis 3:14-15. It contains what is often referred to as the Protoevangelium, or First Gospel, as it provides the initial hint of God’s redemptive plan for humanity after the Fall of Adam and Eve.
It begins with God’s curse upon the serpent itself, understood to be Satan, for deceiving Adam and Eve. Genesis 3:14 is a complete humiliation and defeat of the serpent. Satan, once one of the highest angels in Heaven, is now condemned to a status below all creatures. The declaration to crawl on his belly and eat dust signifies a profound degradation and humiliation that Satan will endure for eternity. It is Genesis 3:15 that is referred to as the Protoevangelium. It’s a remarkable verse, but it can be quite confusing to readers without a proper understanding. Who is the woman? Who is the seed? And why are they bruising each other? The footnotes within the RSV version of the Bible provide an excellent description of the core theological message: “the seed of the woman, that is, mankind descended from Eve, will eventually gain the victory over the powers of evil”9.
God tells Satan that man will come to defeat his power. It is a verse that was regarded as a prophecy of the Messiah in the ancient Jewish tradition which accordingly found its fulfillment in the incarnation and resurrection of our Lord Jesus Christ. Thus, the text can simultaneously be understood, and is properly done so, with the woman seen as a foreshadowing of Mary, and her offspring as Jesus. It must be stated that these interpretations are in harmony with each other. The second interpretation aligns perfectly within the broader framework of the first interpretation, emphasizing both the universality of salvation. In light of this, the bruising of the heel is seen as the Crucifixion, where Jesus suffers but does not succumb to death. The striking at the head of the serpent signifies Christ’s ultimate victory over sin and death achieved through His Resurrection. In such a unique and descriptive passage, the salvation through Jesus Christ is foretold vividly, providing profound insight into the redemptive plan of God within just the first few chapters of the Scriptures.
The Curse of Eve
To the woman he said,
“I will greatly multiply your pain in childbearing;
in pain you shall bring forth children,
yet your desire shall be for your husband,
and he shall rule over you.”
The biblical author then shifts to the curse of Eve for her role in the fallout of mankind. Crucial to the understanding of Genesis 3:16, or Eve’s curse, is the concept of suffering. As the Catechism of the Catholic Church states, when Adam and Eve disobeyed God “the harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul’s spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination”10. In their decision to disobey God, Adam and Eve had introduced sin into the world, and with it, suffering. The specific consequences given to Eve , pain in childbirth and a complex relationship with her husband, are symbolic of the broader reality of human suffering and relational strife that resulted from their decision to consume the fruit. Again, we can do nothing but admire the biblical author’s perfect choice of childbirth as a symbolic reference to the consequence of suffering.
The Curse of Adam
And to Adam he said,
“Because you have listened to the voice of your wife,
and have eaten of the tree
of which I commanded you,
‘You shall not eat of it,’
cursed is the ground because of you;
in toil you shall eat of it all the days of your life;
thorns and thistles it shall bring forth to you;
and you shall eat the plants of the field.
In the sweat of your face
you shall eat bread
till you return to the ground,
for out of it you were taken;
you are dust,
and to dust you shall return.”
It is during the curse upon Adam where the agricultural theme of Genesis 2 resurfaces. However, unlike the paradisiacal conditions of the Garden of Eden depicted in Genesis 2, the land and agriculture now become burdensome to man. Where the ground was once abundant with “every tree that is pleasant to the sight and good for food,” it is now cursed due to Adam’s sin, overrun with thorns and thistles. Where toil was once effortless in the fruitful land of Eden, humanity will now sweat and toil for the food they harvest. Just as the prime conditions of the Garden of Eden reflected the spiritual condition of man, so does the desolate conditions described in the curse of Adam. As a consequence of Adam’s disobedience, the original harmony between humanity and creation was lost. The hardship of agriculture symbolizes the spiritual and moral struggle that humanity will face as a result of sin. Life will now contain suffering and hardship. Created in perfect communion with God and nature, mankind, through their own actions, now find themselves at constant battle with Creation and in need of salvation.
The curse concludes with the following: “you are dust, and to dust you shall return.” In the final sentence of the final curse, God pronounces mortality on humanity. As St. Paul writes in Romans 5:12, “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.” Death was not part of God’s original plan for mankind. However, sin entered the world, and just as God had warned Adam and Eve, so came death. It is perhaps the most crushing consequence of our sin. The weight of this moment’s darkness has been felt by every individual throughout history. Yet, God’s infinite love prevails even amidst humanity’s direct rebellion against Him. As God stated in His condemnation of Satan, humanity will eventually defeat the powers of evil and be restored to eternal life. Even in the face of death itself, there is hope. Mankind would have to wait for the appointed time when God would choose to send His Son, in the perfect moment of history, to restore humanity and save them from death. It is from this moment that Salvation History unfolds.
Sources
[1] Athanasius, St. Against the Heathen (Contra Gentiles). 2
[2] Bergsma, John Sietze, and Brant James Pitre. A Catholic Introduction to the Bible: The Old Testament. (pp. 105)
[3] Aquinas, St. Thomas. SUMMA THEOLOGIAE. vol. SECUNDA SECUNDAE PARTIS q. 163
[4] Aquinas, St. Thomas. SUMMA THEOLOGIAE. vol. SECUNDA SECUNDAE PARTIS q. 163
[5] Athanasius, St. Against the Heathen (Contra Gentiles). 3
[6] Bergsma, John Sietze, and Brant James Pitre. A Catholic Introduction to the Bible: The Old Testament. (pp. 107)
[7] Athanasius, St. Against the Heathen (Contra Gentiles). 3
[8] Bergsma, John Sietze, and Brant James Pitre. A Catholic Introduction to the Bible: The Old Testament. (pp. 107-108)
[9] Holy Bible Revised Standard Version Genesis 3 Footnotes
[10] CCC 400