From Eden to Eden

CHAPTER I. “IN THE BEGINNING.”

There is but one source from which we can obtain correct information concerning the origin of the earth and its inhabitants. Thus it is written: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” Hebrews 11:2. And we learn that faith comes by hearing the word of God. Romans 10:17. Science and philosophers have their acknowledged spheres, but they cannot reach to such a subject as this. Revelation alone can instruct us here. “In the beginning God created the heavens and the earth.” Genesis 1:1. This is the rational and consistent view of the origin of things. It is thus that “the heavens declare the glory of God, and the firmament showeth his handiwork.” Psalm 19:1. FEE 15.1

Concerning the creation of this world, we read in Isaiah 45:18, that the Lord “created it not in vain; he formed it to be inhabited.” Accordingly, when the earth was completed, when it was fitted for the abode of man, and nature, animate and inanimate, was all prepared for his comfort and pleasure, God said to his Son (compare John 1:1-3; Colossians 1:13-17; Hebrews 1:1, 2.): “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth.” Genesis 1:26. FEE 15.2

Man was created upright. Ecclesiastes 7:29. He was possessed of rational capacities, of moral powers; but he must yet have an opportunity to develop a moral character. Powers and capacities may be conferred, but character can be formed only by the free action of moral agents. Unfortunately for Adam and for his race, he did not stand the trial; he fell from the gracious position in which he was placed by his Creator, and lost his dominion, for he lost his life. FEE 15.3

God created the earth to be inhabited, but not by a sinful race, as we learn from his dealing with Adam after his fall. Sin could not be in the purpose of God; it was contrary to his nature. And it could not have an abiding-place in his creation without marring his purpose. As the Saviour said of the sowing of the tares: “An enemy hath done this.” Matthew 13:28. And now, that God’s purpose has apparently been frustrated, three ways present themselves, one of which must be pursued: (1) Relinquish his purpose to have the earth inhabited; (2) let Adam die, according to the penalty pronounced, and create a new race; or, (3) devise a plan for his restoration and redemption. The first would have been directly contrary to the object for which the earth was made; a complete relinquishment of the divine purpose. The second would have accomplished the object of creation, but it would have been contrary to the action of God in the gift already conferred. The gift was to man and to his posterity. The use of the plural noun in Genesis 1:26 proves this: “Let us make man ... let them have dominion.” And with this agree the words of Psalm 115:16, as follows: “The heaven, even the heavens, are the Lord’s; but the earth hath he given to the children of men.” And either of these ways, if adopted, would have been a surrender unto the being by whom sin was introduced into Paradise. The third was the only way in which God could maintain his honor, and carry out his original purpose. Man at the first was placed on probation; and therefore sin was possible, but by no means necessary. For if the necessity had been placed upon man to sin, his action would have had no character. To permit sin for a season, for the formation of the character of his creatures, finally bringing all to the test of the judgment, is perfectly consistent with the attributes and purpose of God. But to originate sin, or to perpetuate it, and give it an eternal habitation within the bounds of his government, would forever tarnish the glory of the Creator. FEE 16.1

We must consider that God’s love for the man that he had created was very great, and this would lead him to save man, if possible, from the ruin which he had brought upon himself. This was manifested in the wonderful plan that was devised for his redemption, and is shown in the constant long-suffering exercised toward the children of men. FEE 17.1

The serpent beguiled the woman; she was deceived by his falsehood. Genesis 3:1-6, 17; 1 Timothy 2:14; Revelation 20:2; John 8:44. She was first in the fall, and her name was mentioned in the recovery. It was the seed of the woman, whose heel should be bruised by the serpent, and should bruise the serpent’s head. This denoted that the serpent should wound the seed of the woman, and that he should receive a crushing, fatal wound in return. And it should be noticed, that this promise of the triumph of the seed of the woman was given before the sentence was pronounced upon Adam, thus placing him under a new probation, and, by this reprieve, permitting the race to be multiplied so that the work of redemption could be carried out in harmony with the purpose originally contemplated. FEE 17.2

The book of Genesis, especially in the first chapters, is a very brief record of events. We cannot learn from them just how far Adam and his immediate descendants were instructed in the way of salvation; but we are led to conclude that they were well instructed, for angels continued to converse with them, and God revealed himself to them by his Spirit, as he did afterwards also to his prophets. Abel offered the same sacrifice that was required of God’s people in all their services in after years. The New Testament says he offered by faith; he believed in the plan of redemption as revealed to Adam, and offered a sacrifice that proved that his faith embraced the offering of the Lamb of God. Enoch walked with God with such faithfulness and purity of life, that God translated him, making him a notable example to all generations of the righteousness of faith. But the record is so brief that we are left to draw conclusions from other scriptures—just, it is true, because inevitable—as to what was revealed to him, and what he obeyed, to develop a holy character. FEE 17.3

Noah also offered sacrifices of the same nature, which showed his faith in the plan for the redemption of man. We know that God spoke directly to Noah, and through him warned the world of their great wickedness, and of the calamity which their sin was bringing upon them. FEE 18.1

The assumption that in the beginning man was weak and ignorant—especially ignorant of the great moral truths which have been revealed in later ages—is an assumption without any basis, and cannot be correct. Man’s relations to his Creator, as a moral agent, were created with him. In his fall we are all involved. To Adam was revealed the one only plan of salvation that was ever devised in heaven, through the seed of the woman—the Saviour of mankind. That the race is now in a fallen, degenerate state is abundantly revealed in the Scriptures. Paul says that the nations now wrapped in the deepest darkness, given to the most foolish idolatry, and addicted to the vilest practices, have been given over to this sad state because “they did not like to retain God in their knowledge.” Romans 1:18-28. FEE 18.2

It must be noticed that the word “seed,” in Genesis 3:15, does not refer to the posterity of the woman in general, but to some particular individual of her race. It was not true that her posterity in general was able to overcome the serpent, and to give him a deadly wound. That can only be effected by some one who, while he is indeed the seed of the woman, must differ very materially from the posterity of the woman in general. FEE 18.3