Did God Tempt Adam and Eve?

This question (Did God place the tree of the knowledge of good and evil in plain sight of man, who was created with free will, as a temptation to disobedience?) arises when one sets aside the assumptions evident in many traditional interpretations of the events in Genesis 2 and 3. If we step back momentarily from the choice that Adam and Eve made, we can look objectively at all the conditions which they’re faced with and how those conditions came about. In other words, if we stop the story at the end of Genesis 3:5, before Eve makes a choice, we can observe what has transpired to bring her and Adam to this fateful intersection?

• Adam was created mortal from the dust of the ground (2:7) and Eve was created from him. (2:21-23)
• God created them in his image and likeness (as his imagers), and in the image and likeness of the elohim who dwell with the Godhead in the unseen spiritual realm⁽¹⁾.
• That God-like image is incomplete. Being mortal, of the dust (2:7; 3:19), and made male and female, Adam and Eve are equipped for reproduction within the physical realm in which they inhabit.
• Adam and Eve are not equipped with an imperishable nature necessary to dwell in God’s heavenly kingdom (1 Corinthians 15:47-50), so God descends to earth and dwells with Adam and Eve in a walled garden of his own making (2:8).
• The first command – be fruitful and multiply and fill the earth and subdue it, is consistent with their mortal and physical nature, since reproduction is essential if they’re to continue. Adam and Eve were created fully capable of fulfilling this command.
• God placed the two trees in the midst of the garden; the Tree of Life and the Tree of Knowledge of Good and Evil. It isn’t clear in the scriptures that Adam and Eve were made aware of the Tree of Life. It doesn’t arise again in the story until after they’ve taken from the Tree of Knowledge of Good and Evil.
• The second and lesser command⁽²⁾ points to the exception of the Tree of Knowledge of Good and Evil as a source of food in comparison to all other trees in the garden which were pleasant to the sight and good for food (2:9,16). There is no mention of the Tree of Life in this choice placed before Adam and Eve; not by God and not later by the serpent (Genesis 3:1-5).
• As stated previously in my discussion about free will, Adam and Eve’s choice was a relational one, not a moral one.
• Adam and Eve were created with free will and self-determination. This is evidenced by the first command, by the second command of exception for the Tree of Knowledge of Good and Evil, and by the fact they could be tempted by the serpent. Both the first and second commands require a choice be made, and a temptation can only exist as a condition with at least two possibilities resulting in a conscious choice.
• The existence of free will and self-determination, by its nature, allows for obedience as well as disobedience, and even rebellion. Since this is inherent in their makeup, Adam and Eve possessed the nature for obedience and disobedience before the command was given and prior to the arrival of the serpent.

In addition to these points taken from the narrative of Genesis 2 and 3, there are additional clarifications available to the follower of Christ, by looking at the mystery of God in Christ and his work to bring about the new creation:

• It is God who subjects the creation to futility, but he did so in hope (Romans 8:20-21); and that hope is Yeshua the Christ, by whom, in whom, and for whom all things were created (Colossians 1:15-17).
• It is God who subjects all his children to disobedience that he might have mercy on all (Romans 11:32), and that mercy and grace comes to us through Yeshua the Christ (Romans 5:18-21). The disobedience upon all did not come through what Adam did, but from what Adam and Eve were; incomplete, imperfect, and mortal, capable of disobedience. It was out of that capability, that freedom to choose, that Adam and Eve chose to eat from the Tree of Knowledge of Good and Evil. It’s out of that same capability that all their descendents would likewise choose (Deuteronomy 30:19).
• The role of Yeshua the Christ, as the Redeemer of Mankind was established before the foundation of the world (Colossians 1:15-17; Ephesians 1:3-10).

In his infinite wisdom, God chose to bring his children from the dust of the ground to the fullness of the image of their elder brother Yeshua the Christ. He would subject them to disobedience by their own choice and lead them to glory as an expression of his abundant grace, faithfulness, and righteous judgment.

Life is a Test

The traditional comparison of states before and after Adam and Eve took of the tree of exception is always viewed from a hindsight perspective by those already having the moral discernment gained from the Tree of Knowledge of Good and Evil. This is evidenced by our constant assignment of moral judgment upon our first parents for a decision that was relational not moral, as they had not yet eaten of the tree of exception from which they would gain such discernment. The connection between God and mankind at that point was one of Creator and created, Father and children. It was based on relationship.

But like the prodigal son, humanity’s choice to dwell in God’s presence needed to come through the realization and maturity that only life can teach us. In order for our relationship with the Father to derive its greatest value, it needed to come not only by the will of the Father, but by the choice of the sons and daughters as well.

When seen with a separate set of presuppositions, arrived at by the role and work of Yeshua to achieve the new creation, the relational transgression of Adam and Eve becomes an emergent step for humanity, as imperative to the creation process as that of a maturing child’s need to venture out of their father’s house; to mature from dependency, into independence, and later into interdependence. This relational connection is evident in the new covenant. Our connection to Christ is also formed through relationship, based on trust and faith, and leading us into a maturity exemplified by his character and commitment to the will of the Father. A commitment that leads to a lasting obedience of faith; a commitment that comes by choice.

One cannot overstate the importance of choice in this condition which the Father has subjected us to. Within the spiritual and unseen realm, the Godhead has countless beings created to fulfill various roles in the heavenly realm. Yet not a single one of these glorious beings chose to be in a relationship with its Creator. Like a father who brings many sons and daughters into this world, not by the child’s will and desire, but by the will and desire of the parents, so God has created many glorious beings in the heavenly realm according to his will.

Yet for his divine children, whom God seeks to bear in righteousness and eternal glory, choice becomes an essential part of that relationship. Out of his exceeding love for his children, God imbued them with free will and self-determination, well aware that the possibility for disobedience and rebellion were just as real as that of obedience. Knowing his creation and the weakness of the flesh, certainly God understood our propensity to miss the mark and be lead astray by our own limited knowledge and arrogance. It is to resolve this condition that the Lamb of God was prepared before the foundation of the world as a means to redeem humanity, resolve God’s righteous judgment, and lead those who would receive his grace into righteousness and eternal life offered by the Son of Man (Romans 5:15-21).

It might appear that God placed the temptation before Adam and Eve with the intent of their fall, but we know that God does not tempt us to evil (James 1:12-13), but always provides a way through it when it come from others (Hebrews 4:14-16). By the example of Yeshua the Christ, clearly this was not a temptation, but as a test. And not a test only for Adam and Eve, but for each of us who are equipped with free will and self-determination; that when faced with the realities of life, we would learn to choose life (Deuteronomy 30:19-20). And though we might fail continually in our attempts, God provides hope for us through the Son of Man, in whom righteousness and eternal life is available for those who will receive the grace of God and dwell in the obedience of faith in a relationship with him.

Choice is Fundamental to Good and Evil

This test of our first parents was unique in its complexity, purpose, and role for the development of humanity. Because it needed to be grounded in choice, tension was necessary in various forms⁽³⁾. Likewise, this tension needed to have elements suitable to motivate and test the adolescent mind, leading it out of its natural innocence and into a larger reality; the knowledge of good and evil. Let us not forget that God himself declares that humanity has grown in it’s God-likeness, now knowing good and evil (Genesis 3:22), and this came about through disobedience (Romans 11:32).

To get to this choice it was necessary that the Godhead extend grace, mercy and great forbearance toward his creation, humanity included. This he did for Adam and Eve on multiple occasions if we simply look for it:

• The blessing of dominion over the creation as God’s imagers
• The blessing of marriage and reproduction, essential to sustain those living in the physical, mortal realm
• The gift of honorable work and purpose throughout our lives

This and more, which the Godhead imbued humanity with, was not lost after their disobedience as so many wish to claim, but continue until now. Even their incompleteness for the spiritual realm, by lacking the moral righteousness and eternal life inherent in Yeshua the Christ, God has provided the motivation necessary for those who would willingly receive the grace of God and be reconciled with their Creator. And how does God do this, by removing the very sin and futility he willingly subjected all creation to in order to bring many sons and daughters to glory (Romans 8).

It is not sin alone that we find ourselves subjected to, but suffering also. This suffering, as burdensome as it is, has value. In that, like Christ, we show our faithfulness and commitment, putting our cross before the crown of glory prepared in advance for each of us.

Romans 8:16-24a
16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. 18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved.

This hope is Yeshua the Christ. He who was the author, the Logos, of the first creation, is also the author of the new creation in us. The wisdom in Christ reveals to each of us the need to bear our respective crosses willingly. Doing so ennobles us to Christ, while simultaneously giving value to our own suffering. It was his willingness to suffer given on our behalf which is of greatest value. And our suffering, though of lesser value, will sustain us as we grow into the obedience of faith. We need not seek to root our sin and suffering on the disobedience of our first parents. The choice they made was the only lasting choice available to them. It was always Christ’s role and not ours or Adam and Eve’s to bridge the gap between the physical/natural realm and the heavenly realm.

1 Corinthians 15:45-50
45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. 50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

Salvation through the Last Adam

Yeshua the Christ was always intended to be our Tree of Life, as he alone is the source of life eternal (Titus 1:1-3; 1 Peter 1:17-21; 2 Timothy 1:8-10). And all of this Christ delivers to all mankind, though it came through the disobedience of the first Adam. By the disobedience of our first parent, we were introduced to the knowledge of good and evil and the resulting moral discernment which comes by seeing and experiencing the result of our choices. By this understanding we can then perceive what is good and what is evil. By this understanding we can perceive the righteousness that is Christ our Lord, which he delivered on our behalf.

Without the Law there is no Sin

What is required for sin? Without the law there is no sin (Romans 5:13). Yet it was God who provided the object of his test – And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil (Genesis 2:8-9). He also provided the law, or the command – And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

Though Eve’s desire was to grow in the God-likeness to which they were created (Genesis 3:5-6), it came about by their free choice, yet through disobedience. In doing so, Adam and Eve did for humanity what Israel did for the nations. By receiving the covenant and the law, Israel exposed the world to the knowledge of God’s law and the sin which would result. By taking of the Tree of Knowledge of Good and Evil, Adam and Eve exposed humanity to the awareness of morality and death, through disobedience.

Galatians 3:21-29
21 Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

The lesson comes from comparison of the two covenants; one founded in law, the other founded in faith. Like the law of the first covenant, humanity’s exposure to the Tree of Knowledge of Good and Evil resulted in revealing sin to us along with the moral consequences which result from poor decisions, including death. Under the new covenant, disobedience and even rebellion are overcome by faith and trust in God. Through the obedience of faith and the power of the Spirit of Christ in us, the consequences of our disobedience and rebellion are turned upside down and instead work to mature us into the character and God-likeness of our Savior and elder brother. In this new condition we can learn to bear the fruit of the Holy Spirit, fruit worthy of our repentance and reconciliation with the Father.

Yeshua the Christ became Sin and the Law

Now Paul is speaking of the promises within the covenants; the covenant with Abraham and the covenant with Israel. Yet there was also a promise in God’s covenant with Adam and Eve and their descendants  – Let us make man in our image, after our likeness (Genesis 1:26). Because that image is incomplete, there remains the promise of the new creation which we see revealed in Yeshua the Christ. And within the garden narrative lies the hope for humanity’s redemption in the curse of the serpent – I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel (Genesis 3:15).

Because that redemption was established in Yeshua the Christ before the foundation of the world, the disobedience of Adam and Eve which exposed the world to the consequences of sin and death, becomes a necessary step in their development into the maturity and character of our Lord.

Conclusions

It is in Yeshua that God has fulfilled all promises, those inferred and those spoken. In the Son of Man, God completes the image of God in mankind:

• Christ establishes the righteousness by which God’s children can dwell in the presence of the unseen God. This divine trait, initially missing in Adam and Eve, had its seed in the Tree of Knowledge of Good and Evil.
• Christ establishes the eternal life necessary for the children of God to dwell in God’s heavenly abode, and for God to dwell in them through his Spirit.

The grace of God was always sufficient to overcome the sin of man (Romans 5:15-17), and the gift of God would always reign through righteousness leading to eternal life through Jesus Christ our Lord (Romans 5:19-21). This is the will and purpose of God; to lead many sons and daughters into glory, even through disobedience (Ezekiel 18:21-23; 2 Peter 3:8-9).

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Footnotes:

1. See The Unseen Realm – Recovering the Supernatural Worldview of the Bible, by Michael S. Heiser for more details.
2. It should be noted that the first command and the second command, with its restriction (Genesis 2:16-17), produce tension in the narrative since they have contradictory outcomes for obedience. The greater first command to multiply and fill the earth is more global in its scope and would not be achieved within the confines of the walled garden. However, if Adam and Eve were to obey the second command of restriction for the Tree of Knowledge of Good and Evil, it appears they would not have reproduced the offspring necessary to fulfill the first command. In their obedience to the lesser second command and in their state of innocence, Adam and Eve were constrained (Genesis 2:25; 4:1). Something more was required. See my previous posting for details.
3. Numerous tensions exist within the context of the narrative:
   • The tension between the first command and the second command is noted above (2).
   • Secondly, the tension between living and dwelling in the flesh, incomplete as God’s imagers (Genesis 1:26) and the desire to be more God-like (Genesis 3:5-6). That complete God-likeness is manifest in the hope of Godly wisdom and righteousness, sought repeatedly throughout the ages; first by humanities own efforts (Genesis 11) and later through the letter of the law (Romans 10:1-4), yet both were insufficient.
   • Thirdly, the tension which results in the process of maturation, leading them out of dependency into independence, later to arrive at interdependence in Christ. Just as the husband and wife must leave the father’s house to build a life on their own (Genesis 2:22), so must humanity depart the comfort of God’s direct provision in the garden, and venture out into the larger world and reality he’s created for them. In this reality, God informs them there is pain, desire, struggle, and death – to return to the dust from which they came (Genesis 3:16-19).
   • Similarly, the tension that exists when emerging from innocence into maturity. Many on this side of Adam and Eve’s transgression and emergence would prefer to remain bound to innocence and unknowing, safe and comfortable within God’s presence, yet unprofitable, and thereby setting aside the blessing and growth that comes through this natural life. God seeks our participation in life; the fruits of the Holy Spirit (Galatians 5:22-23) for example. These do not come by fiat, but through struggle, challenge, difficulty, and even suffering. It is only through Christ that we arrive at true innocence. Not surprisingly, that innocence is of much greater value because it comes by suffering and mutual wills; the will of the Godhead accompanied by the will of the one who would receive the grace of God and the free gift of righteousness which reigns in life through the one man Jesus Christ (Romans 5:17).