The Fall (KT 5)

Nakedness without Shame

The last two verses of Genesis 2 describe Adam and Eve’s condition following their creation as male and female. Initially, there was one human, who was then divided into two—a male and a female. Verse 24 illustrates their reunion in marriage and sexual union, emphasizing that they are one flesh (of common essence). In this state, they interact without shame.

The Hebrew word translated as “shame” in verse 25 is buwsh. Its next use appears in Exodus 32:1: “When the people saw that Moses delayed (buwsh) in coming down from the mountain, they gathered around Aaron and said to him, ‘Come, make us a god.’ The fact that buwsh can be translated as both "shame" and "delayed" is intriguing. What is the connection? In both cases, the word conveys a contrast between confidence and unease—between being at peace and being distraught. In Exodus, the Israelites grew anxious because Moses had not returned. They assumed something had gone wrong—perhaps he had died or God was angry. Their worry led them to idolatry.

This concept applies to Genesis 2:25 as well. When God states that Adam and Eve had no shame, it means they had no worry, no sense of unease, and no perception that something was amiss. They were naked, yet completely at ease, belonging to each other. Their naked union reflected their oneness—it was perfect.

The Setting: The Garden of Eden, the Trees, and Satan’s Access

The word Eden means "pleasure” or “delight," strongly implying that the garden in Genesis 2:8 was a place where both God and his image-bearers would find joy in relationship. Love relationship was the purpose of creation, and once the image-bearer was formed, this relational reality became the essence of life.

The Hebrew word translated as "put" or "placed" in Genesis 2:8 (śîm) carries more significance than a mere act of positioning. It implies intentional placement for a specific purpose. For example:

• Genesis 8:4—“The ark came to rest . . . on the mountains of Ararat.” Here, śîm indicates completion—the flood’s purpose was fulfilled, and the ark settled in place.

• Proverbs 14:33—“Wisdom resides in the heart of the discerning.” This usage suggests intentional placement with ongoing significance.

• 2 Chronicles 1:14—“Solomon accumulated 1,400 chariots and 12,000 horsemen, which he stationed in the chariot cities.” The word here indicates strategic positioning.

Thus, in Genesis 2:8, God did not merely place the human in the garden but settled him there with a purpose. Having completed his formation, God entrusted him to the garden and the garden to him to carry out his intended role.

That purpose is explicitly stated in Genesis 2:15: “The human was to work the garden and watch over it.” The word ʿābad("work") conveys more than physical labor—it implies cultivation and service. Before the fall, work was not toilsome but an act of engagement with creation to glorify God. The word šāmar ("watch over") is often associated with keeping covenant (e.g., Genesis 17:10), implying stewardship and faithfulness rather than mere defense against threats. Thus, Adam’s purpose was to develop creation in alignment with God’s Truth, Goodness, and Beauty (TGB), ruling as his image-bearer in covenantal relationship.

Satan’s Temptation

As we move to Genesis 3, we encounter an unusual detail—a talking snake. Most assume the serpent is Satan, but how do we know? The text never explicitly states this. Yet, we can be confident in this identification for several reasons:

1. The serpent speaks with reason and conceptual intelligence—traits unique to humans in creation.

2. The serpent opposes God, and throughout the Bible, such deceitful opposition (apart from human rebellion) is linked to Satan.

3. Revelation 12:9 and 20:2 explicitly refer to Satan as “the great dragon . . . the ancient serpent”—connecting him to this Genesis account.

But why did Satan take the form of a serpent? Why not approach Eve in a more overtly menacing guise? The answer lies in his strategy. Notice that Satan never draws attention to himself. Instead, he blends into the scene, focusing Eve’s attention on her surroundings—on the Truth, Goodness, and Beauty of creation rather than on himself.

We know Eve was deceived (1 Timothy 2:14). How? Satan’s approach was subtle. He began with a question: “Did God really say, ‘You can’t eat from any tree in the garden?’” This was a deliberate misquote. The goal was not to trick Eve into believing God had forbidden all trees but to prompt her to reaffirm God’s generosity—thus making the restriction on one tree seem insignificant or even unreasonable. Satan was planting doubt about God’s intentions.

Eve’s response already shows signs of confusion. She adds a detail: “We must not touch it.” God’s command had only forbidden eating the fruit. Did Eve exaggerate? Not necessarily. If God had given the command to Adam before Eve was created, perhaps Adam relayed it with an added caution—"Don’t even touch it." Over time, Eve may have internalized this as part of the original command. This minor confusion played into Satan’s strategy.

Having introduced doubt, Satan escalates: “You will not surely die. . . . You will be like God.” The deception was not an outright denial of God’s words but a manipulation of truth. Satan implied that acquiring knowledge independently from God would not harm but enhance Eve’s relationship with him. After all, wasn’t the goal to be like God?

Eve followed his reasoning. She saw that the tree was:

• Good for food (Goodness—what God intended for them)

• A delight to the eyes (Beauty—again, part of God’s plan)

• Desirable for wisdom (Truth—aligning with their purpose as image-bearers)

It seemed perfect. Without deeper reflection, she ate.

Adam’s Choice

Eve’s deception lay in shifting her trust—she saw TGB as coming from creation rather than from God. She then extended this perception to Adam, offering him the fruit.

Was Adam present during the conversation? Genesis 3:6 states she gave it to “her husband, who was with her.” However, Hebrew narrative structure does not require simultaneity. "With her" could simply highlight that Eve gave the fruit to her companion. If Adam had been present, he could have corrected the deception. More likely, Satan targeted Eve alone to ensure success.

Whether or not present, Adam, unlike Eve, was not deceived (1 Timothy 2:14). He knew the consequences. Why, then, did he eat?

Consider his dilemma: Eve had eaten. Adam knew God’s command—death would follow. But what did "death" mean to him? If he assumed it meant exile from the garden rather than immediate annihilation, he faced a choice: remain in the garden with God but without Eve, or follow Eve into exile, losing his relationship with God.

Adam chose Eve.

Without a word, he ate. He knowingly prioritized his bond with her over his relationship with God, thereby fulfilling Romans 1:25—he “worshiped and served something created instead of the Creator.”

Adam was not deceived about the consequence of separation from God. His choice was clear. He exchanged divine kinship for earthly companionship, setting the course for humanity’s fall.