Sermon Tone Analysis

Introduction/Seeing the Need

We must confess that we do not always live as god intends for us to live.

When we willfully turn “from God as the center of life and (make) our own selves and our own wills the center,” we sin, and we alienate ourselves from God. Sin results in separation from God, separation from other people, separation from the created order, and separation from ourselves.

This story of the first couple and the first sins is archetypal, a pattern repeated many times in the Bible.

First, an opportunity to violate God’s commands (temptation) seems a good thing.

Then the violation occurs (sin) with short-term pleasure.

The consequences of breaking God’s laws (punishment) that follow bring regret (repentance).

But people don’t seem to learn!

begins a different style of presentation.

Up until this point, the book has been largely narrative in format (a story told by a narrator).

But in we encounter a drama (a story told through the dialogue of the characters).

By the time we arrive at today’s lesson text, two characters have already spoken: the serpent and the woman.

Earlier in , the serpent used the fruit to entice the woman by its visual appeal and the promise of wisdom.

She are and then shared her sin with her husband.

So he ended up being a willing accomplice.

Immediately they were overcome with shame and attempted to cover their nakedness with makeshift fig-leaf garments.

Covering their nakedness was not enough, thought, so when their regular time with the Lord God arrived, they attempted to hide.

Confrontation -

In verse 8, our picture of what the garden looks like is far from complete.

But we get a small insight here when we learn that the man and his wife in their shame attempt to hide from the Lord God among the trees of the garden.

It is reasonable to infer that the two humans find what they think is enough foliage to block the Lord’s view, while still being close enough to a path to be able to hear God.

In verse 9, the Lord arrives at the customary meeting place, but his two human creations are not present.

The Lord’s question Where are you?

does not indicate a lack of knowledge on his part; he is not fooled by the clumsy attempt to hide.

His question, rather, is an invitation to meet.

It’s been said that God’s search for people is a unique feature of Christianity, inherited from Judaism.

In other religions, man searches for God.

Our “sanctified imaginations” tell us that the Lord’s Where are you?

pierces the hearts of the couple as it has the effect of asking “Why are you hiding?” or, even more so.

“What have you done?”

The Lord’s question implies an accusation of guilt, a conviction of sin.

God does not hesitate to show us our sins.

He shatters delusions that ungodly behavior is acceptable or inevitable.

As the Lord’s question pierces the hearts of Adam and Eve, so it pierces ours as well.

Centuries later, David will acknowledge the impossibility of hiding from God ().

Whether Adam fully realizes this truth in his day, we are obligated to realize that fact fully.

But what we hold as truth in terms of “head knowledge,” we do not always model in practice.

We cannot hide from God, yet we do try.

But what we hold as truth in terms of “head knowledge,” we do not always model in practice.

We cannot hide from God, yet we do try.

What guardrails can you (and have you) put in place to help ensure that you don’t try to hide from God?

In verse 10, Adam, within earshot of the Lord’s summons, does not simply come forth and say, “Here I am”.

Instead, he explains his hiding in an attempt to excuse it.

The explanation is true but misleading.

Yes, Adam had been naked (), and his fear is self-evident in the fact that he has attempted to hide.

He offers an explanation of the latter as being due to the former, but the explanation doesn’t hold water as we realize that his nakedness hasn’t resulted in hiding before now.

He is afraid because of his disobedience.

The audacity and stupidity of the sin is amazing.

As far as we know, there was only one rule in the Garden of Eden: don’t eat the fruit of one special tree ().

Adam and Eve, given spectacular freedom from rules and laws, managed to break this one command.

Again, the questioning by the Lord does not indicate a lack of knowledge on his part.

He knows what has happened.

But he gives Adam a chance to confess his sin.

He does this in a way that confronts Adam with the obvious as God says in effect, “Let’s talk about your discomfort with being naked.

You didn’t feel this way yesterday when we met.

What changed?

Did you eat the forbidden fruit?

That would do it.”

When confronted, Adam seems to realize there is no hiding his sin.

“Yes, Lord, I ate the forbidden fruit, but I regret it deeply.

Please forgive me.”

Instead, Adam attempts to dodge his guilt by redirecting the blame.

Adam points the finger of guilt in two directions.

First he points that finger toward his beloved wife.

Then in the same breath Adam indicts the Lord as well with the phrase the woman you put here with me.

Adam’s admission I ate it comes with no acceptance of personal responsibility.

In verse 13, the woman follows the model just set by her husband, the woman admits I ate, but attempts to shift full blame elsewhere to the serpent.

There is not repentance, no asking for forgiveness.

Which have you found more useful: to fixate on Satan’s role in tempting you or to ignore his role altogether?

Or does the key lie somewhere between those extremes?

Why?

Judgement -

In verse 14, we see that God knew what had taken place earlier at the tree; God does not question the serpent.

If the questioning of the two humans indicates opportunities to repent, we see no such opportunity being offered to the tempter.

The Lord merely passes judgment and declares the penalty.

In verse 15, the pronouncement is given directly to the serpent, in three parts.

First, there is a promise of enmity - fear and loathing - between the woman and her offspring.

Second, the coming Saviour will strike the head of the serpent with some kind of blow.

Third, the heel will be struck - the coming Messiah will be wounded by Satan’s efforts, but not defeated.

He will experience death, but not remain dead.

What scripture do you turn to when wrestling with temptation?

In verse 16, the pronouncements continue, now with regard to difficulties that lie in the future of the woman in particular and that of women in general.

Childbearing and childbirth will become unpleasant and painful, something all mothers today can verify.

Furthermore, the woman will also be tied to her husband in ways that are not always joyful.

She will fulfill her desire by marriage, but will also have a new master who will rule over her.

However, the pronouncement to Adam is the strongest and longest of all.

First, God states the basis for his judgement.

Although the temptation had come through his wife, he still bore the responsibility for his sin.

As a consequence, the man will no longer have access to the blessed, perfect fertility of the garden.

He will now have to scratch out a living from ground that is in some way cursed.

Life will be difficult and tenuous.

Banishment -

Here we see the story ends with some final arrangements.

The woman needs a name, Adam gives her a hopeful name, one based on the word for living.

Adam understands that Eve will produce babies and multiply the number of humans.

Then garments of skin provided by God replace the flimsy and temporary fig-leaf apparel.

God knows that Adam and Eve will need more than mere coverings for their nakedness, once outside the garden.

Even here we see the mercy of God - preparing them for the ensuing expulsion from the garden.

Things have now changed, and sin has caused a loss of innocence for the man and his companion.

God foresees that Adam has become like one of us.