BIBLICAL FULFILLMENT
The Interposition of Christ
I am Jessie Mills, Ph.D.
VIDEO LESSONS
ARTICLES - SERIES 1
ARTICLES - SERIES 2
ARTICLES - SERIES 3
ARTICLES - SERIES 4
Child & Adult Clinical Psychology - Mills
MY STUDENT'S PAGES
LINKS & GUESTBOOK
REVIEW OF 2 PET. 3:10
EXTANT DOCUMENT. OF FULFILLED PROPHECY

The Interposition of Christ

Chapter I

Condition of our first parents in Paradise.

The happiness of our first parents in paradise must have far exceeded anything which we can Imagine, formed in the image of God, with all their faculties perfect and their appetite In subjection, undisturbed by care, and as yet unassailed by temptation. They walked with God as a man walketh with his friend, and enjoyed communion with God, and Heaven, though their abode was upon earth. There was no cloud upon their understanding, no undue bias on their will, nothing inordinate in their affections. As to external comforts, they were surrounded by everything that could minister to their newly created existence, their pure hearts expanded with emotions of love, adoration, gratitude, and joy toward their bountiful Creator. But this happiness has of short duration! Henceforth, we can behold the happy couple fallen, sinful, degraded, wretched, and ruined! Their history now becomes blended with that of the wicked and malignant spirit, who had left his first estate of holiness and bliss, and who by Satan’s fiendish arts, having seduced the happy pair from their innocence, did expose them to the wrath of God, procured their expulsion from paradise, and overwhelmed them with all the unutterable miseries of the fall. Thus, it is almost impossible to believe how that man could allow sin to enter his life, after being placed in paradise itself. But from the beginning God created man as a free moral agent.

Verse 1, the Serpent.
The word “Serpent” in our language comes from the Latin word (Serpo) and means to creep or crawl. But the Hebrew word (Nachash) [1] has no relation to the form or motion or any external attribute of the serpent.

The name therefore, is obviously more appropriate, in its original import, to some kind of rational beast or unintelligent reptile; and this brings us to the consideration of the question respecting the real agent to whom the temptation of our first parents was accredited.

We may rest safely in the literal interpretation of the narrative, and assert the presence and the agency of a true material serpent, that the act attributed to him of uttering articulate sounds, was indeed preeminently wonderful and miraculous. None one would hesitate to admit that. But a similar circumstance is unequivocally asserted of Balaam’s ass in Numbers, chapter twenty-two verse twenty-eight. And the truth of the miracle cannot be denied, or questioned; as it is confirmed by Apostolic authority in II Peter, chapter two, verse sixteen. It is there said indeed that The Lord opened the mouth of the ass, whereas In the present narrative, it is not said by what agency utterance was given to the serpents but the possibility is equal in both cases and a due reverence for the Scriptures would seem to force from us the admission that here was a real serpent uttering real words.

But was this all? Is there not clear evidence of the presence also of a higher power? Moses, it Is true, makes no express mention of any such agent; but there are plainly some things ascribed by the history to the serpent which do not agree with the properties of a mere brute creature, The serpent has not only the faculty of speech, but he reasons upon matters rotating to God and man. He speaks of good and evil as if possessed of a thorough knowledge of the laws of nature and providence. He argues against the Divine prohibition, steals upon the woman with the most alluring artifice, and finally persuades her to disobey the injunction. No mere animal, it is evident, could be capable of itself of what is here attributed to the serpent which must consequently have been Impelled by some superior intelligent agent who used that creature as the passive instrument of his malignity. Such being the case no doubt, can remain as to this agent, for no being except the apostate Spirity, could either plan or execute the malevolent design of supplanting primeval innocence and destroying the happiness of paradise. This conclusion is confirmed by the nature of the sentence, which the Lord God pronounces upon the serpent, verse 14. Here, the sentence is plainly directed against an intelligent being and a free agent who had been guilty of committing a crime of enormous character. It is ridiculous to suppose the Almighty in so solemn a matter would address a brute beast incapable of moral guilt. Intimations, moreover to the same effect are found in other parts of the sacred Scriptures.

Thus our Savior, in John 8:44, tells the Jews that, “They were of their father the devil”, and that “he was a murderer from the beginning”, where he probably alludes to his destructive agency in the transaction here recorded, as well as to that which he exercised in instigating Cain to murder Abel. For if he was a murderer from the beginning”, he must have been so from the earliest period in which he could have been guilty of this crime; and he could not Justly be styled “the father of lies if he were not the first from whom a lie ever proceeded. But he plainly acted in both these characters at the period referred to; and to this, our Lord undoubtedly alludes. Again the Apostle Paul, in exhorting the Corinthians to beware of false teachers, says, I fear, lest by any means, as the serpent beguiled Eve through his subtility, so your minds should be corrupted from the simplicity that Is In Christ. Here Is a comparison between the seduction of the Corinthians and the seduction of Eve; and as the former were in no danger of being deceived by a more

[1] Young's Analytical Concordance P. 86l
WM. B. Eerdmans Publishing Co
Grand Rapids, Michigan

brute beast Eve cannot be supposed to have been beguiled by a mere Irrational creature. If the serpent in Genesis was nothing more than a mere brute reptile, the comparison is destroyed; but if it was the origin of Satan, the comparison is true and forcible. We know from the Scriptures of no other period in the history of this arch-apostate when the transformation here predicted of him is so likely to have taken place as that now referred to when he perhaps assumed the form of a bright, glorious, and winged serpent, of that kind referred, to In the Scriptures. His appearance might have been luminous, burning and glowing, which could very naturally have suggested the phrase “Angel of light”. There can be no reasonable doubt that the devil actuated the serpent by which Eve was be gullied; and that he was consequently the Instigator of the first sin in paradise. This being is here designated under the title of the serpent from his Insidious, subtle and malignant nature, and this epithet is better understood when referred to as old in Rev. 12:9, from him having commenced his diabolical acts during the creation period, and continued to practice them through several thousand years down to the period of that prophecy. It is also stated that God sent fiery serpents among the people, and they bit the people, and much of Israel died. Numbers 21:6. May we not say then that Satan sent such a creature to mother Eve that it might entice Eve and thus separate Eve from God? In much the same manner, Satan continues his diabolical acts even to this period of time. V-l. “And he said unto the woman, yea hath God said, ye shall not eat of every tree of the garden".

Satan doubtless knew that Eve was the weaker of the two, and less capable of sustaining an assault; and taking advantage of an Opportunity when she was alone, and without council from her husband, she was less prepared to withstand the temptation; and thus Satan said “yes, God has said ye, shall eat of every tree of the garden”.

No doubt this was spoken in such terms as to weaken the authority of God’s Word. Then Satan must have said to Eve, “Is It possible that a being so good, so bountiful, so mindful of the happiness of his creatures, should lay such on arbitrary command upon you...that Ho should have grudged you the enjoyment of any part of the ample provisions He has made for your use and comfort?” “Surely you must have mistaken His meaning. God would not really intend for you to be without a food that would bring you knowledge. Thus corrupt nature always reasons when it craves a forbidden indulgence.
It secretly impeaches the reasonableness of the Divine precepts, and finally comes to deny both their truth and their existence. Satan must have reasoned also with Eve that God did not indeed say ye shall not eat.
You cannot suppose that God was really in earnest. He just made use of this language to keep you from the tree. Do not give way to such unworthy thoughts of an infinitely kind and gracious being as God. Do not suppose for such a trivial offense as eating a little fruit that God would doom you to perdition and destroy the most excellent work of His hands.

Thus Satan began by suggesting doubts in the mind of Eve, telling her that God did not mean what He had spoken earlier. To such occasion, our Savior alludes In John 8:44, “When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it”.

Satan, finding that Eve did not revolt against his open assertions, begins a direct blasphemy against God by telling her that the fruit was a virtue, capable of wonderfully enlarging her views, so that her and her husband could become as Gods. Satan must have said to Eve that God knew when they ate of the fruit they would become as Him, wise and full of Knowledge. He must have told hop that by opening the eyes, she would have a higher degree of wisdom. Eve must hove understood from Satan that she would be elevated on or near the piano with God, that the tree, and the fruit of it, possessed the property to make one as God.

V-2 "We may eat of the fruit of the trees of the garden". The first assault of the insidious tempter is well sustained by the woman; though she would probably have acted a still wiser part by flying at once and holding no parley whatever with one who had assailed her instinctive sense of right. It is observed that Satan’s question, from its ambiguous phraseology, was Very artfully framed. Without noticing the free grant of all the trees but one, he slyly insinuates that they had been forbidden the use of every tree without exception. But no says the woman. You misinterpret the tenor of the command. It is not a prohibition of every tree. On the contrary, the Creator has kindly at lowed us the use of all the trees with one single exception. We may not eat of the tree in the midst of the garden.

V-3. “God hath said, ye shall not eat of it, neither shall ye touch it”. The phrase "neither shall ye touch it" does not occur in the original prohibition, yet £ye remarked to Satan that the pair was not to even touch the tree.

We cannot imagine that Eve sinned at this point by adding to the command given by God. Eve did not charge God foolishly by reciting the command in all its entireness. She not only vindicated it from the falsification and distortion of Satan, who would have represented it as capricious and trannical, but showed that she regarded it as kind and equitable, and such as ought to be implicitly obeyed. First, because God had literally given them the freedom of all the trees of the garden with one exception; and secondly, because He had enforced the command by the terrible threatening of death in case of disobedience, “Lest ye die.”

Those words indicate a secret working of the power of temptation insomuch as they show a disposition on Eve’s part to soften the terms in which the prohibition had been given. While God had said, “Thou shall surely die”. Eve, in repeating it said, “lest ye die”, thus converting a most positive threatening of instant and certain death Into a gentle caution against a possible or probable misfortune.

V-4. “Ye shall not surely die”. Satan states to Eve ye shall not surely die the death. Improving the advantage he had already gained in securing Eve’s ear to his suggestion. He proceeds to question in direct terms the grounds of her fear as to the penalty threatened. Thus the enemy proceeds to impugn the Divine veracity, charging God with nothing short of a lie and blaspheming the Divine declarations.

V-5. “Your eyes shall be opened". It can be seen here that Satan, being wise and cunning, found that Eve did not revolt against his assertions in verse 4; and now he rises in his effronntery and assumes a tone of direct and open blasphemy. Knowing that to an intelligent and Holy Being, nothing was so desirable as knowledge, he boldly affirms that there Was In the fruit of the tree a virtue capable of wonderfully enlarging her views, so that she and her husband could become as Gods, and possess a self-sufficiency and Independence suited to that high character.

Not only so, he appeals to God himself, as knowing that this would be the case, and blasphemously insinuates that in withholding the fruit from them. He had been actuated by nothing but envy, and a mean jealousy, lest they should become as wise and happy as God Himself. We notice in this the very artful ambiguity of the phrase “Ye shall be as Gods”, and that the phrase was wonderfully calculated to impose upon the unsuspecting innocence of Eve. Satan’s language is so constructed that while ho meant one thing, she would naturally understand another.

Acts 26:13, the Apostle Paul alludes to opening of the eyes and turning from Satan. We see that the event here is in direct opposition to that during the creation period, when Satan directed that Eve eat of the fruit and turn from God.' Thus Eve must have understood that by “opening the eyes” she would receive a higher degree of wisdom as the phrase imports. But Satan must have meant that in committing this act, they would be able to perceive their own misery and feeling remorse of conscience. Whatever Satan meant, his duty was to deceive Eve and cause her to fall from the grace of God; and thus he was to misrepresent the truth.

By “knowing good and evil”. She doubtless understood a kind of Divine omniscience, whereas his meaning was that they should have a woeful experience of the difference between good and evil, or between happiness and misery, such as he himself had. Thus Satan concealed the essence of a lie under the banner of truth.

V-6. “And when the woman saw that the tree was good for food.” That is, while Satan was giving his discourse to Eve, she by observation gazed upon the fruit, with a longing eye, and imagining to herself the gratification that this fruit would bring to her and her husband, she began to look upon it as being very pleasant to the eye. That is a desire, a lust for the forbidden fruit. The lust had now conceived, which as the Apostle James states, “when lust bringeth forth sin, and sin when it is finished bringeth forth death”. James l: l5. “To make one wise.” All the evidence Eve had was the word of the serpent. If she was to believe the serpent, and believe that the tree did indeed possess this property, as well as other inviting qualities, then she could only be satisfied by the measure of testimony of her senses. At this point we can say that Eve had complete trust In Satan, or the serpent that showed her a measure of concern and kindness.

During Eve’s weakest moments, when disobedience seemed a small thing compared to that which she had been told she would be able to receive when the fruit was eaten, and in the hour when she was being led away from God by the false teacher, it seems that Eve cared not at this point, nor did she regard the command of God that “Ye shall surely die.” The beauty of sin had been pointed out by Satan, and this overwhelmed her desire to remain faithful to Gods commands. The lust of the flesh was greater at this point than the desire to do God's will, and live.

”She took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat.” Yielding to the influence of the serpent, and overpowered by the alluring aspect of the fruit, and the hope of attaining
superior knowledge. Eve, the mother of all human race, put forth her hand in the evil hour to pluck fruit from the forbidden tree, and thus wrought her ruin!
Not hers alone, but she gave to her husband and he willingly ate the fruit. Adam must have been induced by sweet words from Eve, and no doubt Eve having confidence in the serpent must have told Adam how great this would make him, and how popular he would become, by being wise, and having great knowledge, and how that he would be looked upon as a great one. Eve might have also threatened Adam with her love to him, and could have questioned his love for not in not eating. Whatever her salesmanship might have been, Adam was overcome, and did submit to her, and did eat the fruit. And did by the very act consummate the sin that brought death into the world, and all the miseries of sin thereafter. However, in regard to their sin, it was their own free choice, for Satan can incite. He cannot compel. They could lay the blame of their sin on no one but, themselves, and looking to themselves, they could find no apology for their crime against God. One rash act committed against an expressed command, and under circumstances of the highest enormity, they lifted the floodgate that has poured miseries upon the world since. Besides the loss to themselves of the image and favor of God, remorse of their conscience, expulsion from paradise, the curse of the soil, sorrow, and sickness; but greatest was the sentence of death, to body and soul. All the sins, suffering, crimes and woes, which have afflicted the earth in its countless millions of inhabitants from that day to this, are to be traced to that transgression in the creation period. We are prone to ask the question, why in the full foresight of such a result. God should have permitted man to be tempted, and thus be involved in sin, and misery, and death, when He could have easily prevented it? But the answer is He could not have prevented it without doing violence to the nature of man as a free moral agent. By this constitution, he was endowed with free will, and therefore liable to temptation and transgression; and Infinite wisdom foresaw that it would be more productive to man, for man to be a free moral being. Though he might abuse his free agency, without it man would be a mere robot.

Thus God created Adam and Eve sufficient to stand, but free to fall. And having placed them in a state of probation, surrounded by motives of which some induced to obedience and some to disobedience, but with perfect liberty to choose, an easy duty was enjoined, and the penalty of transgression lay before thorn. They had abundant power and abilities to enable them to stand the test. They were under no compulsion to disobey. Their God had set life and death before them and left it to his own unforced volition which to choose. Had God interposed in these circumstances and exercised a supernatural Influence upon their freedom of will to prevent their sin, He would thereby have destroyed the foundation of all the merit of obedience, and put it out of His power to make any trial of the pair at all. It would have been to govern Adam and Eve not as a free agent, but as a necessary agent, and any reward for his conduct would in that case have been as absurd as to reward the rivers for running into the ocean. Therefore man fell not by inevitable necessity, but by the abuse of his free moral agency. Now to ask why God did not interpose to prevent the sin is merely to say that God did not see fit to do violence to the free moral agency of man, but left man to be influenced according to the laws to which He had made man subject. God foresaw that this course would tend finally to produce a far greater degree of glory to himself and of happiness to His creatures.

And even with our present imperfect vision, aided by the light of Christianity, we are able to discover some signal benefits arising from that great catastrophe which to a superficial view might appear fraught only with fatal and unhappy consequences. For if had Adam not fallen, Christ would not have redeemed mankind. Had there been no sinners, there could not have been a redeemer, and no redemption.

The mercy of God, the most engaging of all His attributes, and the con- summation of all His excellence, would have been unknown to the universe. We could have never known His great love toward mankind, neither would we have felt the remorse of Christ hanging suspended between Heaven and earth. Blood was dripping from his injured head and body, spikes holes in his hands and feet. People gathered around recriminating themselves with their accusations, “crucify Him”. This was a day that through eternity that will be remembered by Christians as a day of infamy. Yet the Messiah said, “Father forgive them; they know not what they do”. To the thief on the cross Jesus said, “This day you shall be with me in Paradise”. Let me submit that Jesus was quite and serene, not because He was in severe pain and agony; but because for Him the most perplexing and troubling questions we all face every day was answered on that cross inexorable in fulfilling the will of His, Father.

However then and now for many the interposition of Christ was in vain. Yet He interposed His life for sinful man the first man and all people throughout eternity. For willingly completing the Fathers will this same Jesus, God made to be King of Kings and Lord of Lord, redeemer and judge. Jesus paved the road to Heaven with His blood and now says’ “he who will not take up his cross and follow me is not worthy of me”, Matt. 10:38. Let me submit t you that Christ did not interpose His life for us that we should all be rich and drive a fine car. On the contrary all faithful Bible believing Christians know that being faithful to God is the key to a successful Christian life. Question, What do you call faithful to your mate, just when you want to? God supplies us with our needs not our wants. Preachers who preach a doctrine of prosperity are latter-day false preachers who are doing a grave disservice to Christ. He interposed His life for us that we should serve Him daily.

The serenity of Christ still calls fro the cross saying he who does not take up his cross and follow me is not worthy of me. Take My yoke upon you and learn from Me. Complete calm comes fro complete certainty. Human omnipotent will of God Rom. 12:2. In churches especially in the U. S. the loudest voices are most certain and uncompromising. Many mega-churches which, has made compromising changes in the Bible are thriving, Gal. 1:1-7.Such is sin and declared to be added to our record, Rev. 22:18-19.

Jesus the crucified is now the redeemer and judge, who they never knew nor could will, some always follow after man who cannot save them. A horrible light is let in on the soul to which, during the process of the temptation. It is in fact the experimental knowledge of the difference between good and bad. They saw their self naked; not so much that they ware sensible that their bodies were doubtless of clothing, for of this they were doubtless aware before, but they now recognized their nakedness with shame and confusion.

The pair was at the same time conscious of a sad privation of Innocence, which had before covered them as a robe. They felt themselves bereaved of the comforts and of the presence of their Maker; and was thus exposed to the wrath of God. “And they sewed fig leaves together, and made themselves aprons”. Their sin made them sensible of their nakedness; their sins awakened the sense of shame and guilt, and on the impulse of shame, prompted them to prepare a covering for their bodies, which were now exposed, not only to God but also to the world about them and to their enemy.

This view of the meaning is confirmed by other Scripture.

“And when Moses saw that the people were naked;” (for Aaron had made them naked unto their shame among their enemies)[2]

“For the Lord brought Judah low because of Ahaz King of Israel; “for he made Judah naked, and transgressed sore against the Lord”. [3]
“Behold I come as a thief, blessed is he that watcheth and keepeth
his garments, lest he walk naked, and they see his shame”. [4]

Adam and Eve must have thought that by covering their bodies that the serpent would not be able to look upon them, evidence that the serpent was in fact intelligent, and had been thus far the only creature outside of their maker who had talked with thorn. Thus, they showed respect for the privacy of their bodies.

V-8. “And they heard the voice of the Lord God walking In the Garden”. Their now sense of guilt was now awakened by another great circumstance. The phrase “the voice of the Lord”, in other Scriptures, is usually applied to a great roar or to thunder.

“After a voice roaroth; he thundereth with the voice of His Excellency; and Ho will not stay thorn when His voice is heard.” [5]

“The voice of the Lord is upon the waters; The God of Glory thundereth; the Lord is upon many waters”. [6]

May we not say at this point then that now for the first time a fearful tempest attended with loud bursts of thunder was the occasion for their terror? The creation pair had never witnessed such an occasion, or demonstration of God's power. Them without doubt, we can join the phrase
”walking” with that of the voice, that Is, the voice came closer and
closer as it began to sound louder and louder. God did not walk to them
as a man would walk. The sound of the trumpet is an expressed case on
Mount Sinai.

“And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spoke, and God answered him by a voice”. [7]

A voice may be said to walk or go when it increases in its intensity, and becomes louder and louder. The same can be applied to any thing, which is capable of increasing in degree. “In the cool of the day”. Without
doubt this is meant to be in the evening of the day when normally the breeze of the day rises in the oriental countries.
It is reasonable to assume that the event of the fall took place during the daytime, and afterwards did God come to them. Any other assumption would place the event of the fall during the night period, for in the orient normally the cool of the morning would be very early, about daybreak.

“Adam and his wife hid themselves”. The terror of the great voice hoard only moments earlier prompted the pair to hide among the trees of the garden in great fear, evidence of the fierceness and loudness of the voice that came to them. No doubt the pair remembered the death penalty that had been placed upon them from the beginning for the transgression and sought to allude their Maker. In moments of fear, they did not realize that they could not hide from God; but the guilt they now felt led them to shame, perhaps thinking that if they hid themselves God would not find them, and therefore would delay any punishment on their part. Such is invariably the prompting of a guilty conscience. But little did they know that they could not conceal their sin. Trees, rocks, or caverns will be resorted to In vain. Their only hope was in falling down at once at the feet of God with a broken heart, and deep repentance, pleading for mercy. But in moments of distress, their Maker was forgotten, their troubles had just begun, their error was not to be reckoned with at the footstool of God.

“Where art thou”? Not as If God were ignorant of Adam’s hiding place, for there is no place Adam could have hidden that God would have not known. But in asking the question God was to awaken a still greater sense of guilt in their minds, and thus bring them to confess their sins before Him. God proceeded against them in it way of unimpeachable equity. He would give them every opportunity to account for their conduct, and say whatever they could in their defense. The justice of God is at hand, and yet He affords the pair every opportunity to dead their case before the sentence is passed upon them. Sin has been committed; therefore sin now must be requited. God could not have passed over one unrequited sin and remained a just God.

But God is slow to anger; therefore He gives the pair the chance to make whatever confession they could In their behalf, allowing more time for them to recognize the effect of their transgression, and what the end results would be," They had now been brought before the judgment seat of God to give account of their transgression. God’s mercy would now depend upon the condition of Adam’s heart. God could know if the

[2] Exodus 32:25; [3] II Chron. 28:19; [4] Rev. 16:15; [5] Job 37:4-5; [6] Ps. 29:3-9; [7] Ex. 19:19.

heart of Adam was contrite, or yet wicked; therefore by allowing Adam and his wife to speak for themselves would serve the nature of their Creator, and would allow true repentance from the shame of their transgression. Thus as Adam and his wife cone forth in the presence of God, no doubt with heads bowed, and tears in their eyes, they began to plead their case, as only humans can do.

V-10. “I heard thy voice in the garden, I was afraid, was naked, I hid myself”.

Adam had been naked before, but in his prior state he knew no shame, neither had he shunned his Maker on any occasion. He had walked with God, as a man walks with his friend. He was not afraid of God. In righteousness, Adam was on the piano with God. He had no reason to fear God, but now the state of his condition had changed. Thus sin, and the knowledge of such, brought fear to Adam. Adam knew that he had disobeyed his maker, and that punishment was imminent. Adam, at this point, has begun to compose himself, as he tells God that now he is afraid. The spiritual nature of Adam is seen in his statement as he begins his confession, and begins to relate to God those things that he has committed. We can see also the truth being put forth at a time when the very life of Adam is at stake, God, being a just God, we can imagine the joy in God's heart over Adam relating the event truthfully, and not withholding any thing that would further condemn him.

Perhaps Adam thought that by being truthful with God, that God would, in turn, be merciful to him; and perhaps Adam know that if God was so powerful that He could know when the sin was committed, that ho had no reason to try now to hide any thing from Him.

Adam was aware now that he could not hide himself from the presence of God and as he makes the statement. God continues to question him.

V-l1. “And God said, who told thee that thou was naked: Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?” God is asking Adam where did you acquire the consciousness of thy nakedness, you have eaten of the tree. Haven't you whence but by transgression would you know? I laid the express command upon thee. God, by such questions, is extorting the confession from the tips of Adam in order to the way for the righteous sentence, which is soon to follow. God, at this point, is being direct asking have you eaten of the tree. He is pressing for the confession that must be made. Further, He is schooling His creation in those things that He will expect from them thereafter. Mankind at this period knew not the meaning of confession; but he was to learn his lesson here in the garden, and would remain forever as a principle that all of God’s Children would follow.

“For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation”. [8]

V-12. “And the man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eat”.

Adam Is here brought to convict himself, yet his confession has the tone of blaming someone else for the sin that he willingly took part in. Adam should have said in his confession, “I did eat”. Then pleaded his case. As it were, he at the outset blames someone else.” First, he mentions God, saying this woman that you gave to be with me, as if he had not desired a mate. Then too, reflection is cast upon God as the Being responsible for the sin.

It seems that Adam Is really saying, “God, if you had not given unto me this woman, this event would never have happened.” “Why cast all the blame upon me?” Regardless of what Adam might have thought, or have had in mind, one thing is evident. He is casting the blame on some other than himself, trying to justify his actions before God. Thus, the foolishness of man perverteth his way, and his heart fretteth against the Lord. [9] So fruitful is the depraved heart in excuses and apologies for its sins! So prone to extenuate what it cannot deny!

V-13. “And the Lord said unto the woman, what is this that thou hast done”?
And the woman said. The serpent beguiled me, and I did eat.” God, taking no notice to Adam’s statement, perhaps thought that it was too foolish to deserve any reply on His part. He turns to Eve. The facts were too glaring and open for Eve to try to deny any part of the act. Being wise now. Eve thought that it best not to blame God In any part as her husband had done; so she tells God that the serpent took advantage of her, and told her that the fruit was good for food; and that It would make one wise, that it would open their eyes. Eve could have said to God that her husband to whom she was mated would not give her kind attention when she desired it, or she could have said that they had just finished an argument, and that she was golfing even with him for being unkind to her. But none of this she stated. She simply stated that the serpent had beguiled her.

The defense that Adam end Eve offered, like their fig loaves, wore too narrow to cover their sins, too thin to ward off the stroke of Justice. Although, in their own way, Adam and Eve had made confessions. They knew

[8] Romans 10:10, [9] Prov. 19:3.

at this point that death was the reward for the transgression they had committed. Through all the questioning God had done, and through the sense of guilt, they no doubt at this time remembered that God had stated prior to the sin that should they eat of the forbidden tree they would surely die. Now this was being brought closer to reality. The trial had begun. They had given testimony in their behalf, and like King David, had convicted themselves, 11 Samuel 12:1-10. The awesome moments now was waiting for God to pass sentence upon them for the transgression committed, God and His Son Christ must have been grieved at this point to know that their first creation had disobeyed them in the act that would bring death to the once happy couple. The Godhead must have reasoned how could two people so happy and contented, with every need furnished, be so weak as to sin the sin of death. They roust have also reasoned that now we must destroy that which We have created; for they have defiled their soul and brought the penalty foreordained upon them. No doubt their thoughts were to save mankind, if possible; however the nature of God could not be violated; therefore, the justice of God must be met. No sin could go unrequited and God remain a just God.

Death was imminent. God could not lie. He had commanded before the transgression that the penalty was death. Therefore, when Adam and Eve sinned they forfeited their life. It was as if they had committed suicide. Or to 90 further, it was as if Eve had murdered her husband in that she gave to him the substance that would result in his death.

Now a life in the justice of God had taken a life. A life has required to meet the demands of the justice of God; and that life was to be the life of a human being, and would involve blood. A temporary suspension in the execution of the sentence of Adam and Eve is imminent.

Christ at this point, acted as a mediator between God and man. He interposed and offered His life freely in the place of Adam and Eve. Thus by free will choice the offering of Christ was to satisfy the demands of God’s justice and requite the sins of Adam and EveĞ It would also, under certain conditions, cleanse all men until the appointed time when Christ would be offered as the final sacrifice.

“For then roust He often have suffered since the foundation of the world; But now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself. [10]

This must have been a great outburst of love on the part of Christ that He should agree to suffer in the flesh, and die for the sins of Adam and Eve. There was great concern on his part for the pair of creation. The Apostle Paul makes mention of the sin of Adam, and of the transgressions of others after the similitude of Adam’s sins, who was the figure of Him that was to come.

Paul was speaking in terms of something happening in the creation period, when he states, “was to come”. Notice, he does not say who has come.

Therefore, Paul is simply saying that Christ interposed His life during the creation period for the sins of Adam and Eve, and was manifested in the last days for us all. That He would be the last sacrifice, and that through the grace of God, the obedience of mankind, eternal life could be secured. [11]

McGarvey, in his commentary on Romans, contrasts Adam with Christy In that Adam brought sin into the world, and that by him all must suffer death, But Christ, the Spiritual Adam, brought life through the shedding of His blood, that through obedience man might be raised In likeness of Christ and reign with Christ. [12]

May we not say then that had Christ riot offered His life to requite the sins of Adam and Eve that they would have suffered the death penalty prescribed by God the Father, prior to their sins. They would have been without a Savior and would have had no need to worship God. Had they not died, they would have died remained in their sins. Without forgiveness, there would have been no avenue of worship open to Adam and Eve. In this hypothesis, we can see God’s plan for worship slowly developing. God Is here laying the firm foundation for man's worship to Him. May we not have overlooked, in the past, these and other questions that is necessary to answer the void, or the trial that is found between chapter 3:13-14.

When all scripture is put together, we can arrive at no other conclusion than the one mentioned earlier, wherein Christ interposed His life for the sins of Adam and Eve, and agreed to be manifested in the flesh, to suffer as only He could, for the sins of all mankind.

Now the acts of mercy rested upon God. Would God accept His Son*s life in respite of Adam and Eve? Would God allow the pair to live under the same conditions as before? Would God require any agreement on the part of Adam and Eve? Would God continue to recognize the free moral agency of the pair? Adam and his wife Eve, by the created standard, remained free agents, with the choice to accept Christ as their respite or to accept the death penalty that had been pronounced upon them earlier by their Maker. Internal evidence indicates that the death penalty was not announced but delayed. [13]

[10] Heb. 9:26; [11] Rom. 5:12-21; [12] J. W. McGarvey Commentary P. 333-334. [13] Gen. 3:14-19;

In that God begins to make proper announcements of sorrow and trouble that would befall the pair, in other words. God had changed His mind about the punishment for the pair. Why? Christ had met the demands of justice in the place of Adam and Eve; and Adam and Eve had by free choice accepted this respite. In the Justice of God, a life must be given, blood must be shed.

Therefore, the future of Adam and Eve’s salvation was to be predicated upon total obedience to God in all He commanded, and the conditions set forth by God at the time Christ Interposed His life for the pair. The Apostle Paul was well aware of these events happening in creation when he stated:

“Otherwise, He would have needed to suffer often, since the foundation of the world, but now once at the consummation He has been manifested to put away sin, by the sacrifice of Himself”. [14]

The Apostle Peter, having the keys to the Kingdom of Heaven and power to bind upon earth whatsoever he spoke by inspiration, was also aware of the events that took place during the fall of our first parents when he stated)

“For He was foreknown before the foundations of the world, but has appeared in these last times for your sake". [15]

Peter is simply saying that Christ was known before there was any offspring
from God’s creation. The complete idea of the foundation of the world would carry with it the Idea that God called upon all creatures to multiply and fill the earth (thus Christ was known before this time by Adam and Eve. This is not to say that God did not know Christ, for Christ was with God in the beginning.

“And God said, let US make man in OUR own image". [16]

The Apostle Paul again relates to the Corinthians words that can only be
used in parallel to the event in creation.

“Now these things happened as examples for us that we should not crave evil things, as they also craved". [17]

Thus, Paul pointed directly to the event in creation. Paul again in writing to the Romans gives full details of these events and alludes to the following:

1. By one man sin entered the world.

2. Sin was passed on all men.

3. The acceptance of death was passed on to all men.

4. The offering of a life was made.

5. That offering was by free wi11 choice.

6. That offering was Christ Jesus.

7. By Adam all men were made to be sinners.

8. By Christ all men are made to be righteous. [18]

Thus, all that has been said to this point concerning this problem is here confirmed by the Apostle Paul. Thus, Paul told Timothy.

"All Scripture is inspired by God and is PROFITABLE for teaching, for reproof, for correction, for the training in righteousness". [19]

Paul encouraged the young preacher Timothy to study the Holy Scriptures, and to fill In the voids, not that he would add any word to that which had not already been set forth, but simply to expand on those Ideas already written.

God required the acceptance of such conditions as.

Internal evidence indicates that God set forth those conditions under which Adam would accept. That by the acceptance he might live we note the following:

[14] Heb. 9:26; [15] 1 Pet. 1:18-20; [16] Gen. 1:26; [17] Gen. 10:16.

[18] Rom. 5:12-21; [19] 2 Tim. 3:16;

1. Adam was to be driven from the garden.

2. Adam no longer could eat of the tree of life.

3. Adam was to suffer physical death.

4. Adam would no longer walk with God, as he had before.

5. Adam's every need would no longer be supplied.

6. Adam was till the soil.

7. Adam was to labor long and hard for food.

8. To him the earth would bring forth thistles as and thorns.

9. His sorrows would be multiplied.

10. Adam was not trusted anymore. [20]

God approves and makes the announcement.

Evidence of this is in Genesis chapter three verse l4, when God begins to pronounce the curse upon Satan and follows through in verse 15, when He announces that enmity will be between the seed of Eve and that of Satan, God would have violated the free moral agency of Christ had Christ not been a free will offering. Thus, Christ offered Himself freely for the sins of Adam and Eve. [21] And for this reason God could announce that there would be an enemy between the seed of Satan and that of woman. [22]

God could not have announced any greater enemy to Satan than that of Christ. God would set the time for the final sacrifice. Until that time, man was to follow God’s instructions. In the cleansing of sins, man was to offer such animal life, as God would require. There must be the shedding of blood for the cleansing of man. God sets forth the perfect example in the shedding of blood. [23] This was done for more reasons than to furnish clothes to Adam and Eve.

May we observe?

1. God slaughtered the first animal.

2. The first blood was shed.

3. The first temporary cleansing was made for sin.

4. God conducted the first tanning process of skins.

5. God made clothing from the skins of animals.

6. Clothing was to remove the shame of nakedness.

7. Clothing was to protect the bodies that before God alone had Protected.

8. The heavy and hot skins were to increase their burdens.

9. The skins were a reminder of what God had supplied after their repentance.

10. The skins were a reminder of their sins.

11. The clothing was a reminder that God yet loved them. [24]

V-22. “Behold the man has become as one of us”.
Not as If Adam had indeed become as God, but that in eating of the forbidden fruity and being told that he would become as God, his Intention was to be on the piano with God in all respect. That is, ho attempted to become as God, and failed. But God, in speaking with His Son, remarks that if we leave man in the, garden he will again eat of the tree and live forever. God hints hero that man must be driven from the garden at once. Further, in the hope, in vain hope, of living forever, Adam would have reached forward for the fruit. Yet even in this, he would have been disappointed, for the tree was intended merely as a sacramental pledge of the continuance of a happy life as long as he remained obedient, but was not endowed with any remedial virtue to restore life when once lost.

[20] Gen. 3:15-24; [21] Rom. 5:15-18; [22] Gen. 3:15; [23] [24] Gen. 3:21;

When the first pair violated the Divine command, they immediately became mortal, subject to infirmity, and death, agreeably to the penalty, “in the day that thou eatest thereof thou shall surely die.” This was the original doom, and therefore they could not avoid the penalty, and become immortal by eating of the tree of life after the transgression. Thus, the pair was to be removed from that which would cause their fall again.

V-23. “Therefore the Lord God sent him forth from the Garden of Eden, to till the ground from whence he was taken.”

The term used here denotes a violent separation, a stern ejection from the garden. To till the ground is to work the ground from whence Adam was formed; that is, Adam now is to work for all his needs.

God will no longer see to his every need. Adam now is to be a servant of the soil. By this work, Adam would be reminded of the good life he and his wife once had, and would keep him humble before God, his Maker.

The necessity of hard labor in obtaining his living tends to keep man kind separated and keeping down their evi1 spirits, and thereby restrain them from the works of evil; and In time, man will fix his hopes of happiness on another and better state of existence.

V-24. So he drove out the man; and he placed at the east of the Garden of Eden, Cherubim's and a flaming sword which turned every way, to keep the way of the tree of life By force, Adam was driven from the garden, never to return to that once happy paradise where there was no care or wants God was now to place guards at the tree. No longer did He trust Adam and his wife. He placed Cherubim’s at the tree. That is, they were Divine creatures, no doubt with wings, and with flaming sword so. We are to understand that this was not a literal sword, but flames of fire like unto Swords that would keep the pair away from the tree. The free communication with the tree of life was now forbidden to the fallen and rebellious creatures; and the only access to it now that remained was through the mediatorial office of a redeemer, who has remedied the evil originating from the fall.


 

J. Mills Site Search:
Search this site powered by FreeFind

© Copyright 2015 by Jessie Mills. All Rights Reserved by the author, Jessie E. Mills, Jr. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior express written permission of the publisher, except for brief quotations in critical reviews or other publications. Such quotations must be used with proper reference to their context and give appropriate credit to their authorship.