Kicked Out of Eden, But Work Remains to Be Done

As we come to the close of Genesis 3, God kicks the man (and, by implication, the woman with him) out of the garden of Eden. The Hebrew verb translated in verse 24 as “drove out” is a strong one (garash). It suggests that the Lord did not play the role of the English butler, showing Adam and Eve politely to the door. Rather, he cast them out of Eden with force and determination, placing supernatural guards at the entry to the garden to make sure the first couple could never return.

I find it fascinating that verse 23 tells us that God “sent [the man] forth from the garden of Eden, to till the ground from which he was taken.” The verb translated here as “till” is the standard Hebrew verb for “to serve” (‘abad). Some interpreters of the biblical story have wrongly concluded from this verse that work is divine punishment for sin. They neglect that fact that ‘abad was used in Genesis 2:15 for God’s original intentions for the man, who was to “till” the garden as well as “keep” it.

The First Technology Upgrade

Before we leave Genesis 3:21, I want to share with you some fascinating insights into the significance of this verse. They come from John Dyer, author of one of the very best books on Christian faith and technology, From the Garden to the City: The Redeeming and Corrupting Power of Technology. Dyer entitles the section of his book that focuses on Genesis 3:21 “The First Technology Upgrade.” What does he mean by this?

First, we must understand that Dyer does not use “technology” in the narrow sense of our common language. Technology, for Dyer and other scholars who study it, is more than devices powered by microchips. In Chapter 4 of From the Garden to the City, Dyer discusses four different layers of technology, summing up with a surprisingly simple definition: technology is “the human activity of using tools to transform God’s creation for practical purposes.”

Glimmers of Grace in the Midst of Brokenness

As we have seen, the sin of the first humans leads to multiple layers of brokenness. Brokenness affects personal identity, intimate relationships, the relationship between human beings and God, and the relationship between people and the earth. We will continue to do the work God had assigned to us, but now with greater difficulty and pain. And, at the end of our lives, we will die, returning to the dust from which we were made. Not a pretty picture, to say the least.

Yet, in the midst of this sad scenario there are glimmers of grace. The first, as you may recall, was when God sought out the man and woman, even calling out to them (3:9). Another glimpse of grace appears in Genesis 3:21: “And the LORD God made garments of skins for the man and for his wife, and clothed them.”

Brokenness Affects Our Work, Part 2

In the Life for Leaders’ post Brokenness Affects Our Work, Part 1 , we saw one example of brokenness affecting our work. The woman will continue to “bring forth children,” an essential element of her work, yet she will do so “in pain” (Gen 3:16). Today, we see a second way in which human work is made much more difficult as a result of sin.

Those Who Know Your Name Trust in You

When my wife became pregnant with our second child, she and I were overjoyed. We had hoped and prayed for another baby and were thrilled to know one was on the way. When we learned that our baby was a girl, we started thinking of a name for her. We decided upon Kara (pronounced CARE-uh), not only because we liked the sound of that name, but also because it was an Anglicized version of the Greek word meaning “joy.” We felt great joy over the pending birth of our little girl and wanted our joy to be captured by her name.

We never realized, however, just how perfect this name would be. Even when she was a baby, Kara rejoiced in life. She is still one of the most enthusiastic, fun, and, indeed, joyful people I know. It’s almost as if her name summarizes the essence of her existence. If you know that “Kara” means joy, and you know my daughter’s name is Kara, then you know her.

The Cursed Serpent and a Glimmer of Grace

The 2004 film The Passion of the Christ opens with Jesus in the Garden of Gethsemane. As he is kneeling and agonizing in prayer to his Heavenly Father, Jesus sees someone we recognize as Satan. The tempter tries to undermine Jesus’ conviction that he must die for the sins of the world. When this temptation seems not to work, Satan releases a serpent who slithers up to Jesus, apparently to strike him. But Jesus stands, looks at Satan, and powerfully crushes the head of the serpent under his foot.

This imaginative vision of Jesus in the Garden does not come directly from the New Testament gospels. Rather, it is based on a Christian reading of Genesis 3.