What We Need

“Genesis 3 shows what we most need. If you are a Marxist, what you need are revolutionaries and decent economists. If you are a psychologist, what you need is an army of counselors. If you think that the root of all breakdown and disorder is medical, what you really need is large numbers of Mayo Clinics. But if our first and most serious need is to be reconciled to God–a God who now stands over against us and pronounces death upon us because of our willfully chosen rebellion–then what we need the most, though we may have all of these other derivative needs, is to be reconciled to him. We need someone to save us.” -D.A. Carson

‘What’s Wrong with the World?’

“Several prominent writers [were asked] to contribute pieces under the theme ‘What’s wrong with the world,’ G.K. Chesterton replied,

Dear Sirs,
I am.
Sincerely yours,
G.K. Chesterton

That reflects a profoundly Christian perspective–but the man and the woman in Genesis 3 are nowhere near recognizing it.” -D.A. Carson

‘Take And Eat’ Brought Sin, In Christ It Bestows Salvation

“the language ‘take and eat,’ which Christian recite at the Lord’s Supper it is impossible not to recall the later use of this pair of verbs. ‘She took… and ate.’ ‘So simple the act and so hard the undoing,’ someone has said. ‘God will taste poverty and death before ‘take and eat’ become words of salvation.'” -D.A. Carson

How Did Humanity Become Like God ‘Knowing Good and Evil’?

“This is an entirely subversive promise. God knows good and evil with the knowledge of omniscience: he knows all that has been, all that is, all that will be, all that might be under different circumstances–he knows it all, including what evil is. But the woman is going to learn about evil by personal experience; she is going to learn about it by becoming evil.

An illustration may help. My wife is a cancer survivor. She is a fairly highrisk survivor, and so the doctors still watch her very closely. The oncologists know a great deal about the disease–from the outside. She knows cancer from the inside. God knows all there is to know about sin, but not by becoming a sinner. The woman will find out about the knowledge of good and evil from the inside. In that sense, what the serpent promises is a total lie.” -D.A. Carson

The First Doctrine Rejected in History

“The first doctrine to be denied, according to the Bible, is the doctrine of judgment [Genesis 3:4, “You will not certainly die.”]. In many disputes about God and religion, this pattern often repeats itself, because if you can get rid of that one teaching, then rebellion has no adverse consequences, and so you are free to do anything.” -D.A. Carson

Meredith Kline, Kingdom Prologue, Section A: Creational Covenant

In Section A, Kline focuses on Genesis 1-3. In the introductory part of Section A Kline makes an initial argument for “regarding the pre-Fall kingdom as a covenantal affair.” Though the word berith, is not used in Genesis 1-3, Kline argues that the “substance” of a covenant takes shape in these chapters (he also points out the later biblical evidence that may itself speak of a covenant of creation in Isa. 24:5 & Hos. 6:7).

Kline first mentions the binding, covenantal nature of God’s word which takes the form of divine fiats in the creation narrative. The covenantal nature of these fiats implies that creation from the very beginning was covenantal (i.e., there was not first a creation, and then a covenant with creation). Yet, even prior to these fiats being given, we find the Glory-Spirit (full of oath-making and matrimonial overtones) hovering over the waters of creation.

Within creation, man as the image of God occupies the role of mediator & vice-regent. He ruled under the oversight of the Lord who had established sanctions structuring his relationship with his vice-regent (again suggestive of a covenant). The Sabbath stands as the sign of blessing sanction. Kline then goes into the significance of the Sabbath for man and for God the Creator.

Kline also points out the significance that both the old and new covenants repeatedly draw upon re-creative imagery, which is also suggestive that creation imagery is at its very root covenantal imagery. Further, the “two Adams” theology of the New Testament points towards an analogical relationship between the pre-Fall arrangement and the Covenant in Christ.

Lastly, Kline mentions the similarities in the structuring of the Genesis 1-3 to ancient Near Eastern treaties (or covenants).

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