Temptation and the Fall

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Preacher: Ross Macdonald Scripture: Genesis 3:1-6

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Well, this morning we break ground in Chapter 3. I think
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I sent out in the afternoon yesterday that we'd be looking at verses 1 -13, and that is no longer the case.
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It seems like the past two chapters we've had three messages, and I think we're going to be par for the course here on Chapter 3.
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So we're going to look at verses 1 -6 this morning, and let me just give you kind of a glimpse of what we'll do with Chapter 3.
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We'll look at it in three parts. This morning will be verses 1 -6 where we're talking about the temptation and the fall.
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Next week, part 2, will be verses 7 -13 where we'll talk about the consequences of the fall.
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So today is more focusing on the dynamics of the serpent and the woman, the deception, the temptation, and we'll end at verse 6.
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We'll look at the damage of the fall, what actually took place, the way the relationship between man and God and man and man, man and family, man and society was impacted by the fall.
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And then in part 3, we'll begin at verse 15 -22, and we'll look at the redemption of the fall.
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And really with Chapter 3, perhaps with Genesis 1 -3, it feels like we're on the range in the
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Himalayas. As the biblical storyline begins to unfold, we realize these are some of the greatest, most significant chapters in the
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Bible. We're sort of on K2, looking to Mount Everest, which I think is
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Genesis 3 -15. This is massive, what we're looking at.
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It's so incredibly significant to understand who God is, who we are, why things are the way they are, what things will be like.
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The whole drama of history, the whole significance of creation is all bound up with what we're looking at here.
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We come to the plot, the drama, the twist of what God had made here in Chapter 3.
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So this morning, part 1, the temptation and the fall, verses 1 -6. Now the serpent was more cunning than any beast of the field which the
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Lord God had made. And he said to the woman, has God indeed said, you shall not eat of every tree of the garden?
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And the woman said to the serpent, we may eat the fruit of the trees of the garden, but of the fruit of the tree which is in the midst of the garden,
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God has said, you shall not eat it, nor shall you touch it, lest you die. Then the serpent said to the woman, you will not surely die.
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For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.
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So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate.
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She also gave to her husband with her, and he ate. We're going to look at this in four parts, first, identifying the serpent, then the woman, deceived, third, temptation and the fall, and fourth, we'll have some application.
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So the serpent in verse 1, notice the serpent was more cunning than any beast of the field which the
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Lord God had made. Now, the way we normally approach this is we think the serpent here, the literal physical animal, the serpent, the class of serpents was more cunning than any other beast of the field.
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So the idea is we approach this and we say, the serpent, who's a beast of the field was the most cunning out of all the beasts of the field.
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That's not the only way to approach this verse. In fact, I don't think it's a very helpful way to consider the serpent in verse 1.
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There's a comparative word here and it indicates a contrast. So the serpent is being contrasted with the beast of the field, but that does not mean that the serpent is a category that's like a beast of the field.
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In other words, the serpent could be in a category or a class all his own, and I think that's very important.
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Roland Ward would say, the words may be read as placing the serpent outside of the category of the beast of the field, in which case another cunning creature, but not an ordinary snake is meant.
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The creature then is Satan himself, a fallen angel. That's the category to which he belongs.
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Now, of course, we do have this reference to snake and then we have the curse upon the snake that will follow.
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So there's a very clear parallel here. The Hebrew for serpent is and you got to when you say it, and it's related also to Sarah, and sometimes you'll have it translated the shining one.
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Think of second Corinthians 11, where Satan is described as an angel of life. In other words, he's he's an angelic being.
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Jesus reveals that much. He was one of the shining ones in Isaiah six and other places in Ezekiel.
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There's a connection between the word Sarah for shining and serpent. These words are brought together, for instance, in numbers 21, where we have the fiery serpents that God sent among the people, literally the shining ones.
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Numbers 21. Now, the serpent is very significant as it is part of a historical narrative.
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Therefore, it's not a mythical symbol. It's an adjective, and therefore we call this a substantive.
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It's a serpentine being. You can put it that way. That's the reference here in verse one.
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The serpent like being the serpentine being what revelation will say was the dragon or the ancient serpent.
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Now, to most people outside of Scripture, this seems like a mythical symbol. Oh, this is an interesting origin story from the ancient
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Near East. And this is just some mythical symbol that explains or attempts to explain the plight of humanity.
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But of course, we as Christians cannot view it that way. This is not a mere mythical symbol, but rather it's a part of a historical narrative.
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This serpent like being, as Moses reveals, has personal qualities, speech, intelligence, ethical capacity, which means he can be judged by God.
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In fact, he is liable to God's judgment in verses 14 and 15. And therefore, this is not myth unless we very carefully and delicately explain what we mean by myths in the way that C .S.
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Lewis says somewhere in Christianity, every myth comes true, meaning all that's true of human myth.
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If it is true, it's true because of Christianity. And I think that's a very wise saying. The symbolism of this time, for instance, has been studied.
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We can go back to Egyptian relief carvings and we have winged serpents that flank the throne standing with thrones upon them.
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We have reports even many centuries later of Herodotus, an ancient Greek historian who talks about the flying serpents of the
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Mesopotamian region. And the point in all of this, as Robert Gonzalez argues, is the
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Israelite reader would have rejected all these pagan distortions, but he would have no obstacle in viewing the serpent of Genesis three as a supernatural being of angelic status that rebelled against Yahweh and became the supreme antagonist to his divine will.
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In other words, the ancient Near Eastern mythical concept that we find in the pagan nations of a semi -divine dragon like serpent reflects this faint cultural human embedded memory of this primeval mutiny in Eden.
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Do you see what's being said? Just like the global flood was preserved in different forms in other cultures, so was this serpent like a being that led humanity into betrayal.
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So was this the status of the serpentine being that was part of the host of heaven before he fell.
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That's what's being said. By the time we get to the New Testament, this serpent is fully identified as Satan, Lucifer, clearly not a literal snake, but rather and not even perhaps using an animal as a mere mouthpiece, but instead he is the serpent.
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And that seems to function then as a title describing him even here in Genesis three, one.
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This is his title, the serpent, the dragon, Satan. Since later revelation identifies
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Satan as a fallen angelic creature, perhaps what Adam and Eve saw and heard in the garden was not a mere snake, but rather a serpent like creature belonging to the higher order from which he fell.
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Now, as we continue with verse one, we find the serpent saying to the woman, has
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God indeed said you shall not eat of every tree of the garden? There's a professor at the seminary who, as he looks at all the
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German higher criticism and the way they cast doubt upon the scriptures, whenever he reads this verse, he always reads it with a
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German accent. Has God indeed said because that's what the serpent is doing is casting doubt upon what
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God has revealed in his word. So this is the beginning of the cunning deception of the serpent.
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Did God really say? One of the greatest works of English poetry,
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John Milton's Paradise Lost, the epic poem all about this fall in Genesis three.
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This is what John Milton writes, say first, for heaven hides nothing from my view, nor the deep tract of hell, say first, what cause moved our grandparents in that happy state, favored of heaven so highly to fall off from their creator and transgress his will, all for one restraint, lords of the world.
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Besides, she was saying what caused them to to fall from the one who made them when they they only had one restraint, the tree of the knowledge of good and evil.
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But beside that one restraint, they were lords of the world. They were vice regents who first seduced them to that foul revolt, the infernal serpent, he it was whose guile stirred up with envy and revenge and deceived the mother of mankind.
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He's preserving there again this devil as what does Jesus say in John a murderer from the beginning?
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And what we have is not just a deception, but really a murder plot. The devil,
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Satan, this ancient serpent is leading Adam and Eve to the slaughter.
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And yet the cunning, it seems so thoughtful, so innocent, so concerned for their benefit and welfare.
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And this is how this is how Satan always seems to untrained ears, isn't it? We expect
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Satan to assault us like roaring lions. And certainly that's how
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Peter describes him. But that's not how we often encounter him. Very rarely do we encounter Satan as a roaring lion.
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That's in the reality what he's doing. But as far as our experience of encountering him or encountering deception, it's a lot more like Eve smooth words, subtle compromises, just a little doubt upon what we know to be true from what
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God has revealed. We often don't expect him or we're not prepared for that quiet interaction.
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Those smooth words, they always seem so helpful. They always seem to be our best interests or our need for the moment.
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And this is what we see in 2 Corinthians 11, Satan transforms himself into an angel of light.
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And so we come secondly to the woman being deceived. Verse two and following the woman said to the serpent, we may eat the fruit of the trees of the garden, but of the fruit of the tree, which is in the midst of the garden.
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God has said you shall not eat it, nor shall you touch it lest you die.
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There are two places in the New Testament where Eve is referenced. And in both of those places, the fact that she was deceived is emphasized.
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She reports that of herself when she's responding to God. The serpent deceived me and I ate.
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2 Corinthians 11, 3, as Paul is addressing the church at Corinth, he says, I fear less somehow as the serpent deceived
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Eve by his craftiness. So your minds may be corrupted from the simplicity or the purity that is in Christ.
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So Paul is saying to the church, you're like Eve, you're the bride of Christ. And my fear is that like Eve, you'll be deceived by this serpent who masquerades as an angel of light.
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First Timothy 2, 14, Adam was not deceived, but the woman being deceived fell into transgression.
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She said this actually leads to a theological question.
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When did Eve sin? I notice there's a book coming out by Jeffrey Niehaus, who's a very good
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Old Testament scholar, and that's the name of it. When did Eve sin? And I think he makes a very strong case.
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Some would look at this passage and they would find Eve's sin in this little exchange.
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God said, you shall not eat it, nor shall you touch it, lest you die.
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And the argument goes something like this. Eve added to God's command. God, if we go back to Genesis 2, commanded that they do not eat of it.
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She's adding in her reply to the devil that God also commanded not to touch it.
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And then the logic is she didn't report the truth. In that sense, she was bearing false witness.
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And that was her sin. That's where Eve fell into sin. That could be, but that is an assumption.
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And we have other places in scripture where the narrator or another person speaks and gives information that is later elaborated upon or expanded upon by the other speaker.
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Many examples of this. And then we have to consider what we just read in 1 Timothy 2, 14.
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We have to think about this carefully. Notice what Paul says. Adam was not deceived, but the woman being deceived fell into transgression.
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The logic seems to be that Eve is deceived and then sinned.
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Subsequent to being deceived, she falls into transgression. I don't think this is her somehow bearing false witness to what
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God commanded. I think she reveals more of what was implied. Rather, I think what
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Paul says in 1 Timothy 2, 14 is she was deceived and she sinned. She fell into sin when she ate of the fruit.
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Now, this deception is given in detail against God. The creator is clear command.
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The proper word there is Torah. God, the creator, gives Torah, he gives the law, he gives command, he gives an instruction.
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Remember how we said in that one command that was given all the 10 commandments, the whole moral law was contained.
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This creator God puts the entire garden of Edom at the disposal of Adam and Eve.
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And he gives this one restraint, this one command, this Torah, all is yours, but do not eat of the fruit of this one tree.
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And against all that, the serpent begins to deceive. The serpent said to the woman, you will not surely die.
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God knows in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil. Now, notice the path of deception here.
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First, he cast doubt on God's command. Did God really say, are you sure you're reading that correctly?
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Did God indeed say? Second, he directly contradicts
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God's warning. God said, in the day you eat of it, you will die. What does the serpent say?
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You will not die. In Hebrew, not is the very first word in that. Not you will die, surely.
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He said, no, God is completely wrong on this. He's lying to you. That's what Satan's saying.
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So he first cast doubt on God's command. And then on that shaky ground, he directly contradicts
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God's warning. Third, he impugns God's character. He basically takes
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God's trustworthiness and begins to cast doubt upon that. God knows that in the day you eat of it, your eyes will be opened.
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You can't trust him. He's holding out on you. He doesn't want what's best for you. All Eve would have to do is say, he doesn't want what's best for me.
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He made me. Do you not know that I'm in paradise? The one who made me from dust and gave me the bounty and the beauty of this.
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Could I not trust him that he has my best interest at heart? And will I not honor him as my maker and as my
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God by obeying this? This effortless restraint he's put upon me. But Satan, who's now doubting and contradicting
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God, is casting this impugning of God's character. And then he lies about the consequence.
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He lies about the result of sinning. If you sin, you will be like God, knowing good and evil.
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The sad thing is, Adam and Eve were already like God. They were made as a perfect reflection of his image.
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They were made with his original righteousness, as perfectly crystal clear mirrors reflecting the perfection of his attributes.
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They were already like God and they're about to throw that away and become like a Satan. In effect, by accepting
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Satan's Torah, by accepting Satan's command, Satan's suggestion,
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Satan's instruction, Eve was calling God a liar and she was rejecting God's authority.
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And this is significant because by this act, she's giving Satan legal entree to the world.
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Now she's no longer accepting God's authority, God's ownership of the reality and the situation of the world.
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Now she's accepting Satan's authority, Satan's suggestion of what the reality is. And therefore,
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Genesis 3 right here is why Satan can offer the kingdoms of the world to Jesus at the outset of the ministry.
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The kingdoms of the world never belonged to Satan. How in the world does he think he could offer these to Jesus?
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Shouldn't Jesus just say, these aren't yours, you're pretending to hold these things you can offer? No, Jesus doesn't respond to him in that way.
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There's a sense in which, yes, you do have ownership of the kingdoms of this world. Where does that come from?
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It comes from this in Genesis 3. Satan is given ownership, he's given a foothold over creation because the first man and the first woman view him as the authority and reject
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God. Right here in Genesis 3 is why Satan is called in 2 Corinthians 4, the
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God of this world, lowercase g. Blinding the minds of unbelievers.
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He's called in Ephesians 2, the prince of the power of the air. He has power, he has authority.
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Jesus describes his ministry as binding the strong man so that he can plunder his house.
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Satan is the strong man. He has power in this world. He has a certain dominion, a certain domain in this world that has now become split open, crushed by the death and resurrection of Christ, the true king who is now expanding his kingdom aggressively against that of the strong man, that of the prince of the power of the air.
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But that's why this is significant. Eve is accepting Satan as the truth teller and God as a false witness.
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She accepting Satan as more interested in caring for her than the God who made her and put her in paradise.
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And this is all the deception. It was Satan who is the false witness par excellence.
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He's the father of lies. Satan himself is the one in Revelation 12 who accuses the brethren day and night before our
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God. That's courtroom imagery. He's always the false witness. This morning, he is in the throne room of God saying,
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Why? Why would you accept these people here? Worshiping you so pitifully with such sustained behaviors, with such pitiful returns.
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Why? How dare you? The holy one. Doesn't this besmirch your character and the infinity of your perfections to take to yourself of people like this?
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He's the false witness. And we know what's revealed in Revelation 12 about our advocate, about our paraclete, about the pleas that are made for us, which are on the merit of Christ and his sacrifice alone.
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We're prone to forget, as we look at this passage, that temptation to sin is never revealed in its true colors, is it?
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Sin comes to betray us like a Judas with a kiss, with flattering words. The forbidden fruit seems so good to Eve, and yet it casts her out of Eden.
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Everything she thought it would give to her, it gave her nothing, and it took from her everything. David is just lounging on his rooftop.
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That seems harmless enough. And how does that end when he sees, like Eve, and all the same verbs are used here, the same verbs that are used with Eve, seeing the fruit, seeing it's desirable, acting upon it.
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That's how David looks upon Bathsheba. And how does that end? With murder and with adultery.
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You remember, I think it's just such a powerful scene. If you've ever seen the
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Lord of the Rings trilogy, and you have this king figure, Theoden, who's refusing to act, making poor decisions, and it's because he's being deceived by this very pale serpent -like creature named
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Grima Wormtongue, who's whispering deceits, deceiving, paralyzing, weakening the king.
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That's just a great Tolkien image of what the serpent is and what he does.
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Deceiving, paralyzing, weakening. We're reminded that the devil has schemes.
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He has devices. Paul says we should not be ignorant of them. Sin gains a foothold in our minds and in our hearts because it always appears attractive and desirable and necessary.
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If I don't lie, how am I going to get out of the situation? If I don't do this with this relationship, how can
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I move forward? How can I find comfort? How can I find help if I don't commit these sins? This three -headed enemy, the world, the flesh, and the devil, it taps us on our shoulders, whispers in our ears, you deserve better than what
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God has provided. It's the same dynamic, the same temptation. Should we not trust
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God, our provider? No, no, no, you deserve better than this. You wouldn't be in this situation if God was really that good of a provider.
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You need to provide for yourself. He's holding out on you.
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You deserve more than what you have. Follow my way. Bend to me. I can affirm you.
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I can give you influence. I can give you power. If you're seeking happiness or comfort or accomplishment, I can give you that.
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If you would but bend, if you would but bow, if you would but put your faith in me instead of in your
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God, that's the voice of the serpent. And it's constantly calling all of us to pursue the passing pleasure of sin and to find that as more satisfying than obedience to a
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God who is good and all wise and all powerful. Richard Sibbes, the great Puritan says,
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Satan gives Adam an apple. We'll give the Puritans who are normally quite precise a break here.
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It's just fruit. It's definitely not an apple. It's just fruit. Satan gives Adam fruit, but we'll give him a break.
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Satan gives Adam an apple and then takes away paradise. Think about that.
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How powerful a deception is that? You can have fruit and you'll lose paradise.
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Therefore, he says in all temptations, let us not consider what is offered but what we lose.
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Now we move to verse 6 and we see the temptation in the fall. When the woman saw that the tree was good for food, that it was pleasant to the eyes, a tree desirable to make one wise, she took of its fruit and ate.
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There's this old saying, by the time of choice, most of the choosing is already done. And that seems to be the case with Heath.
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By the time you make a decision, you've already made your decision. That's how temptation works, isn't it?
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We keep getting closer and closer and closer to justifying or feeling helpless.
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Well, what can I do now? I'm practically already abstaining. When he saw she coveted, she acted, she sinned.
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And in that sin, we have the first tragic stain upon what was a flawless humanity.
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We have the entrance of death and corruption. She took of its fruit and she ate. The great theologian
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William G .T. Shedd writes, Eve looked upon the tree of knowledge, not only with innocence, but with sinful desire.
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To what we call in the Western moral tradition, concupiscence.
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She has no innate evil desire. She's made in perfect original righteousness. But when she looks upon the forbidden fruit, there sprouts this evil covetousness, this evil desire.
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And it provokes her to act. It moves her will, this seeing, this rationalizing, moves to her emotions and her affections.
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It seems so desirable. It seems so good. And then it breaks her will. It becomes an act when the will gets involved with that sinful desire.
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She not only had the natural created desire for it as producing nourishing food, or as a beautiful object to the eye, she came to have beside these the unnatural, unnatural.
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This is not human nature at this point in human history. Human nature is perfect.
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She has an unnatural self -originated desire for it, yielding a kind of knowledge which
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God had forbidden. She lusted after a knowledge of good and evil, which
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God would not give to her. And this lust of Eve for knowledge that God had prohibited was her apostasy.
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And then the question comes up in verse six. Where is Adam? Where has
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Adam been? The whole chapter two is mostly about Adam and the significance of Adam.
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And yet here in chapter three, in these first five and a half verses, he's conspicuously absent.
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And the answer here is in verse six. Where is Adam? Look at verse six. She also gave to her husband with her.
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And he ate. He was with her. Silently with her.
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As this unfolded. Think about that. He was with her. The passivity and the silence is part of the condemnation.
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It's the most tragic part of what we're looking at here. Adam was to be the head, the guardian, the protector, the keeper.
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And he's with her passively listening to the serpent corrupt his wife.
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Watching his wife go to these motions of cosmic treason against her creator.
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And he's just with her. Completely passive. He never utters a word in his whole exchange.
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And this is meant to boil us. According to Genesis 2 .15, Adam was commissioned to guard and keep the garden.
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The garden, as I think we've described, it's a temple. Eden is a temple. If we mean by temple, the dwelling place of God.
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The temple is where God has a unique manifestation of his presence. That's a massive theme in Scripture.
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Eden was a temple then. No wonder that when God gifted the spirit to artisans to decorate the tabernacle.
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Or when the first temple was built, Solomon's temple. The way it was decorated with garden imagery, with fruits and leaves.
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It's because it's recreating Eden as a temple. And it's interesting that in those very commissions, the priests are called to keep and to guard the temple.
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They're to protect the purity of the temple. To make sure that its sacred character is preserved.
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That God and his dignity is honored in that space. And this is what Adam was called to do as a priest in that garden.
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He was called to guard it and to keep it. But instead of guarding it from this corruptor and this deceiver, he is stood by, utterly passive and utterly silent.
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As this serpentine being has slithered in to deceive his wife. And to bring destruction and corruption upon God's garden.
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And in this respect, Eve's sin was a sin of commission.
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She had a sinful desire and it gave birth to an act and that was her transgression. That was a sin of commission.
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Adam's sin was a sin of omission. His sin was in what he failed to do.
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Notice 1 Timothy 2 .14. This is, it gets more tragic. We often focus on Eve in 1
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Timothy 2 .14. Well, what about Adam? Look at this. Adam was not deceived.
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But the woman being deceived fell into a transgression. Think about this. Adam is with her. Adam is not deceived.
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He knows. He knows. He knows that Satan is lying through his teeth.
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He knows his wife is about to plunge herself into death. Her soul will be separated from a rotting body.
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Her soul will be separated from God, her maker. He knows this. He was not deceived.
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She was deceived. We often, we take a little paw shot. Say, you know, you're the ones that sin.
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You know, hey, Eve led Adam into sin. Not according to Paul. He was not deceived. This was willful.
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Shadrach writes, according to Paul, Adam was seduced by his affection for Eve. I listened to her.
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Adam was seduced by his affection for Eve rather than deceived by the lie of Satan. In other words, he fell with his eyes wide open to the fact that he would die.
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He fell with his eyes wide open. Eve was deceived. Adam was not deceived. He wasn't duped.
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He was willful. No wonder, as we go back to Romans 5 from a few weeks ago, verse 12.
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Through one man, sin entered the world. Eve sinned. Eve was deceived and she fell into transgression.
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But Eve was not the covenant head. She was not representing mankind. Adam was. And through Adam, through that one man who sinned with eyes wide open, who sinned knowing what
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God had said, knowing that what God had said was true, knowing that the consequences of what
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God had said was true. With his eyes open to that fact, he took the fruit utterly silent, utterly passive.
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And he ate and he plunged humanity into death and into depravity. Why are there child rapists?
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Why are children torn limb from limb? Why is there genocide? Why do children in third world countries die of starvation and horrific diseases?
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It's because Adam sinned with his eyes wide open. He rejected God and God's testimony, though he knew it to be true.
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It's in Adam that the responsibility and the curse of the fall ultimately lies. And that makes the brevity here stunning.
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Isn't it stunning? He's so passive that even the report of the fall is passive.
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We don't have Adam as the main subject of any verb here in the first six verses. And she gave it to him and he ate.
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That's all you get about Adam's fall. This is the fall of humanity. And it comes in this little passive phrase at the very end.
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And she gave it to her husband and he ate. The brevity is stunning.
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It's wild. Shouldn't he have knocked that out of her hand and grabbed it by the neck and say,
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Do not do this. She was being deceived, but she hadn't partaken. There was still time for him to guard and to keep.
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A sin had not been committed yet. He's utterly passive and he just repeats what she does.
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And he plunges humankind. Indeed, the cosmos is now groaning for redemption because of this act.
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And tying all this together is the power of deception. And this is just the beginning.
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We're going to see next week that the aftershocks of the corruption of this moment. I don't know.
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This is something that I think I don't know if I should recommend this or not. I think it's profound. I think it's amazing.
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Although it's this it's the sort of poetry event. And so it's weird in poetry event. Like instead of clapping, they'd snap their thumbs, which
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I always think is kind of weird. But it was this Christian night. I think called rhetoric.
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And this is from 2014. And a husband and wife who have a ministry and they've written and preached.
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Or at least he's preached and done some really powerful stuff. And the woman, Jackie Hill Perry, she has an amazing testimony.
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Her husband, Preston. Well, they find this on YouTube. I could send out the link. I'm going to reference this again next week.
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I'll just give you a part of it. I think they understand so well what's taking place here in Genesis 3.
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They're going to reference what I'm getting at, even though we're going to be a little ahead in the text. And I'll try to read it.
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If you watch it, you can barely catch how insightful and beautiful this is. But Jackie Hill Perry is playing
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Eve after the fall. She's confronting Adam. And Adam is confronting
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Eve. So we're beginning to see this relational separation and this antagonism.
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And the whole thing's beautiful. I'm just going to read the first part of it. And it's called the fall. So Eve says,
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I guess it was convenient for you to turn your back on the woman who held your spine. She was the rib, right?
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She's meant to be the helper, the support. And she's saying, you're just going to turn your back on me.
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You said it was me who led you. You were with me, right? I guess it was convenient for you to turn your back on the woman who held your spine.
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Adam says, woman, you were brought forth from my side, created to support me. Like the gravity stricken moon does to the brisk breath of nightfall.
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But when fear clawed its way into my heart and he called my name in the garden, you shrunk and hid your shameful body.
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Where were you? And he says, where were you? When the prince of night found his way to your star, you watched him lie.
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I watched you sit and set like a son, you mourning of a man. You can't even see the nightmare you've become.
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And Adam says, I was there standing in the distance, having a conversation with my backbone.
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I wanted to stop you. But you let that evil reptile with eyes, slow dancing with deceit and a tongue as swift as the breeze, who you dumb to think we could be wise as the
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God who thought galaxies into existence. And he says,
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Adam, I thought he was my friend, letting me in on secrets. God promised the leaves not to tell.
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He pointed me to the tree, told me what I was missing. And my faith in his lies led me to stare.
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And I watched death become gorgeous. Adam says, but God is beautiful.
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Adam, my tongue became sight. The fruit looks too good not to taste. Adam says, taste and see that God is good.
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You see, he knows he wasn't deceived. This is very insightful. Oh, God is the beautiful one.
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Look upon him. Not what he's forbidden. Oh, but it was it looks so it looks so incredibly delicious to taste it.
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And, you know, taste and see that God is good. And he says, God is a thief. He kept us from the one thing he knew would turn our minds into deity.
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You see, this is the deception. She's she's unraveling this. And Adam is responding to her now after the fact in the way that he should have responded during.
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No, God is wise. Eve, can you see in our feast for knowledge? We've become fools.
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Searching for wisdom in a mere branch. We forgot about the God who had the power to grow us from dust without roots.
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His mind is as wide as the sky. We were as free as clouds. But now the silent hum of shame echoes the land.
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The chill of our father's curse crawls across our conscience. The very river we bathe our naked souls in is damned because of you.
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What have you done? Echoing God's language. It goes on from there, as we'll see next week.
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But this is just such an insightful picture of the deception. He seemed to be my friend.
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Giving me a shortcut into what God was holding out from me. And we'll see many thousand years later in the fullness of time when
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Jesus comes and the spirit leads him into the wilderness. The serpent tries the same routine upon the second
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Adam. Tries to offer a shortcut to glory. A shortcut to power.
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A shortcut to the exalted status of God. So let's close with some applications.
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Because of the fall, we're no longer in the position that Adam and Eve were in. We no longer have that original righteousness that was lost.
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We're stained. Christ is cleansing us, sanctifying us from one degree of glory to the next.
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But the stains were there, have been there. And some still are there until that day he comes back.
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This was not the case for Adam and Eve prior to the fall. They had God's perfection.
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And they could dwell in the presence of God without a hint of shame or concern. They had absolute freedom because of their holiness.
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Now because of the fall, it's our own evil desires that dwell within us. That lead us into temptation.
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We may think we're merely responding to outward temptations that are presented to us like Adam and Eve. But that's not the case.
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Because again, they were created with original righteousness. And it's because of their fall that in our fall, we have evil desires already.
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They're constantly searching for temptations to be satisfied by. When you're tired, you're being tempted.
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To push off the responsibilities that God has put before you. When you're stressed out, you're being tempted.
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You're looking for shortcuts, for ways to abdicate what God has promised.
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He will be faithful to give you grace and support and fruit. Temptation arises because of this fallen condition that James describes in James 1, 14 and 15.
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Each one is tempted when he's drawn away by his own desires and enticed. You notice the temptation is not something out there like COVID -19 floating in the air and you just walk into it.
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Are there external phenomena to temptations? Yes, but what does James say? You're tempted because you're led away by your own evil desire.
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You entice yourself according to this evil desire. Each one is tempted when he's drawn away by his own desires and enticed.
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And when desire has conceived, it gives birth to sin. So the desire itself hasn't involved the will, hasn't become an act necessarily.
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There's ways desires can indeed be sinful. But James is saying it gives birth to the act that becomes the sin.
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And when that's full grown, it brings forth death. Now, the
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Puritans developed this, I think, in a very helpful way. We've talked about this in times past. They viewed a human being, mankind, as having a mind.
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In other words, the operation of reason, be able to rationalize things, make judgments.
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And that mind has been darkened, alienated from God as a result of the fall. We call this the noetic effects of sin.
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Our minds no longer intuitively know what's required of us. It must be revealed to us.
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And even then, we need a lot of help to follow it and abide by it. There's a darkening that's taken place.
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And the Spirit counteracts that. He illuminates and gives light. But not only are we rational beings with minds, we're emotional beings.
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We have affections. This is part of God's good design. But through the fall, they've all gone awry.
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They've all been disordered. Now our desires are not kept within proper bounds toward godly ends.
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But they're perverted through selfishness, through selfish ends. They're perverted and used against God. And we have our will, the sort of throne, as it were, of a human being.
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Our will, which always takes into effect that which our mind can rationalize and that which our affections draws to.
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And as we've said, we're not against the enlightenment. We're not fundamentally rational beings. Beings that operate by reason.
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We used to be before the fall. Now we're operating really by our passions. We operate and we bend our reason and our will to our affections.
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What we love, what we desire, what we want. The mind has been put under the heart.
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That was a result of the fall. Instead of these things being perfectly aligned and in a perfect harmony so that we can understand who we are in our relationship to God and his world, now it's all been disordered.
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We seek to be the god of our own world according to our desires and our affections. The first aspect that James talks about is related to the mind.
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It drags away from its duties because of its deceitfulness of sin, this deceitfulness of desire.
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And then it moves to our affections. We're enticed and we're entangled in the deceitfulness of sin.
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And then our will, the consent of the will, conceives actual sin. And when that sin is born, it grows and it brings forth death.
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And that it becomes hardened. It becomes habitual. It becomes a bondage from which there is no escape outside of Christ.
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Now, we have to also keep in mind what James says a verse earlier. Let no one say when he's tempted, I'm tempted by God.
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For God cannot be tempted by evil, nor does he himself tempt anyone. Now, here we have to make a very important distinction.
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The fact first that God does not tempt us does not mean that our temptations are outside of God's control. God is sovereign over every affair of our life, including even the temptations to sin that we encounter or that we're drawn to.
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I've said, I think, to more than one of you, God this very day could fully sanctify you.
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Does he not have the power to do that? He had the power to bring you out of the death of sins and trespasses into a new life as a new creation in Christ.
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Could he not fully sanctify you now? And the question is, if he could, then why won't he? Could it be that there is a greater purpose at work that allows him to let his people be tempted, though he himself tempts no one.
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Although he does not cause our temptations to sin, he does allow them. And so James 1 13 is reminding us
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God does not tempt us, but he does test us. And he allows people to be tempted because he desires to test them.
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He desires to try them. He never puts sin before us to lure us into it, but he allows sin to be put before us as a test for a better design, a more perfect design toward our good and his glory.
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If you're a Christian, a test or a trial is brought forth by God or allowed by God to prove the strength of our faith.
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And where our faith is not strong, that same trial will strengthen our faith. A temptation, on the other hand, has no good design.
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It's simply meant to draw us away from God into sin. That's what temptation is meant to do, always. That's not why
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God allows it. He has a very different use for it, for the good of his people and his glory. But don't mistake that.
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Temptation is only meant to kill you. Temptation is to make you like the father of lies and the murderer.
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Satan is the one who tempts us to sin. God is the one who tests us, who puts those temptations within bounds, promises,
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I'll never allow you to be tempted more than you're able to bear. So we know that it always feels like it's more than we can bear.
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And we despair. And then he promises, I always will provide a way of escape.
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Sometimes we despair so much, we say, I've never found that way of escape. That might be true of other Christians, but it's never been true of me.
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God has not been faithful to provide a way of escape. He gave me more than I could bear, and there's never been a way out of it.
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We often think that way, don't we? But the reality is we would never sit down with another Christian and say that, because we know it's not true.
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It's just that we're often too ashamed, too scared, too humiliated to do what it takes to seek that way of escape.
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Often what God does is he makes the way of escape at the end of effort, at the end of sacrifice, at the end of humiliation.
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You have to humble yourself if you're going to change your ways and repent. And he gives means of grace.
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It's going to come through the counsel and the support of those who are spiritual seeking to restore you. It's going to come through that painful effort, those bloody footsteps of using what
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God has given you, making time to pray, spending time in his word, making fellowship of the church a priority.
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It's going to come through that. Another important distinction,
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I think a very important distinction for us is the distinction between the innocence of being tempted and in the sin of entering into temptation, which is a phrase from Owen.
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That's really helpful, very, very helpful. Is it a sin to be tempted? No, it's not a sin to be tempted.
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Hebrews 2, 18 says that Jesus Christ was tempted in all ways that we are. Jesus Christ was without sin, without the possibility of sin.
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So being tempted is not a sin. However, entering into abiding in temptation becomes a sin.
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This is very important. J .C. Ryle, for instance, to be tempted in itself is no sin, yielding to temptation, giving it a place in our hearts.
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Notice not necessarily acting, giving it a place in our hearts. I'm not going to sin, but I'm going to dwell in the fantasy of it.
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I'm going to soften my repugnance to it. I'm going to get as close as I can to it without actually doing it.
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This is entering into temptation. That becomes sin. This is what
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Owen has to say in his distinction. When temptation knocks at the door, we're at liberty. But when any temptation comes in and stays with the heart and converses with the mind and entices and allures the affections, however short or long that is, we enter into temptation.
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Do you see the difference? It's not a sin for temptation to knock at your door and you to say, we're closed.
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No, thank you. We're moving on. It is, it becomes a sin for you to open the door and say, yes, let's spend 30 minutes dwelling on this.
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Let's get as close to this as we can. Let's not show our devotion to God by saying, what's the most reasonable way
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I could be as far from this as possible? But rather the opposite. How can I tiptoe? What would most
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Christians say is okay? And as long as most do, that's okay for me too. Christ was the only man who never yielded to temptation.
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And that means for us that he never even let it dwell within him in this way. So for Christ, every temptation was that knock on the door that we all too often open the doors of our hearts to.
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Well, for Christ, his whole life was that incessant knocking at every turn. When he's in the wilderness starving, when
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Peter saying, surely not, he there's this incessant knocking of temptation upon the heart of Christ.
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C .S. Lewis makes this point in mere Christianity. No man knows how bad he is until he's tried very hard to be good.
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A silly idea is current that good people do not know what temptation means. This is an obvious lie.
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Only those who try to resist temptation know how strong it is. After all, you find out the strength of the
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German army by fighting it, not by giving in written during World War II. A man who gives into temptation after five minutes simply does not know what it would have been like an hour later.
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That is why bad people in one sense know very little about badness. They've lived a sheltered life by always giving in.
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We never find out the strength of the evil impulse inside of us until we try to fight it. In that sense, when we read that Jesus was tempted in every respect like us, yet without sin, we can know to the depth that he is that faithful high priest who sympathizes with us in our weaknesses because he fought it to the uttermost.
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He resisted at every end. He never let it dwell within him. He never entered into temptation in that sense.
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Why is this important? Practically, if you're going to listen to anything or take notes on anything, this is what
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I would have stick in your mind. Why is this important? Practically, it's important because otherwise we'll give up the fight too quickly.
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We often are tempted in a way that we're aware we're being tempted. And there, by the way, there in the blinking red lights is the way of escape.
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It's dawned on you. You see the trap. You see the camouflage. You see the warning signs.
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You feel that instinct that pull against us is dangerous. That was the way of escape.
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Then we open our heart to it. And we basically convince ourselves we're so far gone into this that what's the point?
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Surely I've already sinned or somehow quasi sinned in this anyway. So what's the point? It's like having anger and you're trying to control it.
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You keep telling yourself, you know, I don't want to have an outburst. I don't want to make a scene. But then you're already seething and you're like, well, what's the point?
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I'm clearly, you know, I might as well blow up, right? When you don't understand this distinction, when you don't understand what's operating in terms of temptation, you'll give up that fight too quickly.
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In other words, what I'm saying is Christians throw in the towel too quickly because we fail to understand the difference between being tempted and entering into temptation and beginning that whole
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James 14, 15 process. Why go to battle against pride, for instance, or self -pity?
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If we're already saying, well, I'm already prideful. So what's the point? Or I'm already pitying myself. I'm already gossiping.
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What's the point? I want to gossip, which is kind of like gossiping. So I'm going to gossip anyway. I'm going to get the best bang for my buck out of this sin that I'm doing already.
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You see, we short circuit the fact that being tempted is not entering into sin.
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But then there's another reason. We know that we're tempted many times every day.
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And when we confuse this opening our hearts or contemplating upon sin or desiring it in the way that Eve desires, and we confuse that with actually sinning, we become crippled by a guilt that we should not feel.
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And this is where Satan is on his A -game. He loves to make us feel guilty of crimes we haven't committed.
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You're strongly desiring this. You've practically already done it. And we walk around as Christians, unaware of the fact that we were on the path of resistance and could hold up our heads high in the strength and the grace that Christ gave us.
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Instead, we're feeling a guilt that we should not feel. When we encounter temptation, we already, as Christians, often feel guilty.
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We should not be. Christ never felt guilty for being tempted, though he was tempted throughout his whole ministry.
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He did not feel guilty, nor did he have any guilt, nor could he incur any guilt because he was not guilty. Being confronted with temptation is a mark that you're maturing as a
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Christian. Christian maturity is not being tempted less. If anything, it's really...
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Christian maturity is not succumbing to temptation as often as you had in years prior.
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That's Christian maturity. You're more aware of temptations. You're more resistant to them. You're less and less ignorant of Satan's schemes and devices.
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Places and ways and times you've been vulnerable. You won't go there anymore. You won't do these things anymore. You'll be more careful.
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That's Christian maturity. It's not that you're immune to temptation. Christian maturity is you're going to have a lot more temptation than you ever realized.
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You've grown. Satan's got to work harder to try to trip you up. The best defense is a good offense, right?
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That's the logic. Plundering the house. And there's a comfort in that if you're a
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Christian. I'm aware that we all face different trials and temptations. We have different temptations based on our childhood and the way we've grown up and the things that have been normal to us.
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We have different temptations because of trauma that we've endured. Abuse, wounds, injuries, humiliations.
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We have different temptations because of our personality. In our interests and proclivities, because of the things that we're engaged in or the things that are put before us because of certain relationships that we have, whether we want those relationships or not.
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We all face these different temptations. And what I'm saying is don't let the fact that you're tempted so often be a discouragement to you, but rather make it an encouragement.
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This is a mark of pursuing godliness. This is a mark of being a child of God. Thomas Watson, the
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Puritan says so well, Satan does not tempt God's children because they have sin in them, but because they have grace in them.
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Had they no grace, the devil would not disturb them. I don't think the devil wastes any time trying to tempt unbelievers.
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That's just kind of their fall and they're going to do what fallen people do. He's busy with the children of God. He's busy with the church.
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And he's busy with us, not because we're sinners. He's busy with us because we have a spirit who abides in us, who's now warring against our flesh.
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He's busy with us because we have the grace of God and we're under the blood of the lamb. That's why he's busy. And the best tactic he has is to make you feel guilty of things you haven't done or even of things that you have done in a way that prevents you from bringing them to the cross.
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As we know, we're looking at the fall and the whole point of the fall is that the son of God is going to come to save the bride, kill the dragon, get the girl, as every plot of every fantasy movie goes.
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And so we open the service with Psalm 1, which is saying there's two ways to live. We're looking at the fall.
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We're looking at temptation. We're looking at the effects of the fall upon our desires and our minds and our affections.
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And how that transports to the temptations that we face, how we'll face them, what we'll be considering and thinking about and striving after as we face them.
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And someone says there's two ways to live. And this is right out of Genesis three. There's two ways to live.
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You can either hear the call of wisdom, which begins with fearing God, reverencing
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God as your maker, as your king, as your creator and redeemer. What Proverbs says, this wisdom, this
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God fearing wisdom, it says it's a tree of life. Do you want to know how you can abide in God's presence like Adam and Eve did in Eden?
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It's by having this fear of God that becomes wisdom to you. And that wisdom is a tree of life. Or you can press on the way of scoffers and fools on their broad path of destruction.
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Those are the only two ways to live. Those are the only two ways to live. You're either right now receiving and submitting to the
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Torah of the serpent. We're saying the serpent has the right view of reality. The serpent's offering what
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I really need. The serpent has what I'm really after. The serpent's the one who cares for me, who's going to make me be the center of my world.
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You're either abiding by the one who hates your souls, who wants you to be made after his depraved image and go down with him in the consequences and the wrath of God at the end.
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Or you'll submit to God's Torah, to the instruction and the commands that are given to you by the one who loves your soul.
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The one who would not scare his own son to bring you near. The one who says, here's my word.
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Don't listen to the serpent. Follow my word when it looks like the word can't meet that need or that necessity or get you through that.
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Listen to my word. Walk by faith in what I've given you, not by your sight, not by your sense of reason, not by the sense of necessity.
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Don't listen to the serpent. Listen to my word. Walk by faith. It's okay that the culture is mocking you while you're hamming together wooden planks, building an ark in the desert.
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Abide by my word. Listen to my instruction and you'll be saved. There's two ways to live.
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There's the way of the righteous who heed God's word and have the tree of life, which is the wisdom of following his ways, saying what
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God says is true, what God says is true. And therefore, I reject the
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God of this world and the prince of the power of this air. Those things that offer false comforts, glittering passing pleasures that will consume me and destroy me.
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I reject that. Or you're on the path of the wicked.
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And listen, you can be on the path of the wicked Sunday after Sunday, showing up here, singing hymns, asking for prayer requests, going through the motions.
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You can be on the path of the wicked. Many of us have that testimony here in this room. We know what it's like to go through the motions.
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That doesn't take away from the fact there's only two ways to live. You're either listening and submitting to the
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Torah of the serpent, the voice of the serpent, or you're living by faith in the son of God. You're living according to the word who is
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God. My brethren, be strong in the
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Lord and the power of his might. Put on the whole armor of God. You may be able to stand against the wiles of the devil.
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Do what Adam did not do. Trust in the word and act because you trust in the word.
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Guard and keep that deposit of faith that's been entrusted to you. We're considering the fall as we come to the very end here.
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The fall. Who could do justice to the fall? This is the drama of our redemption.
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This is what history has been about ever since Genesis three. This is the tragedy behind every tragedy.
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There's something about tragedy. You know, if you're coming from an evolutionary worldview, humans' draw to drama or tragedy makes absolutely no sense.
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And yet every culture has it. What's that about? Where is that coming from? It's so deep in our sinews, so deep in our genetics, that the fall is part of humanity and the story of humanity.
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It's the tragedy behind all tragedy. It's what every drama and betrayal tries to get a little glimmer of.
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Just like Eden and paradise in God's presence is the beauty behind all beauty. It's why you go and take pictures of the sunset and it's never satisfying to use.
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It's the beauty behind all beauty. And so here we are at the fall and we're going to be at the fall next week and in the fall the week after that.
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But we know, we already know how the story goes. We know that in due time,
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God is not finished with his creation. He's not finished with his image bearers. We know that God's mercy and goodness will illuminate the darkened world, that he'll send his son as a light to a world that will reject him and mock him, the one who listens and abides by the word of God.
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They'll mock him and they'll crucify him. But in that very act, he'll crush the serpent that plunged us into darkness and death.
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And therefore, we can summarize, as Paul says, where sin abounds, grace abounds much more.
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We get a little glimpse of that in verse 9, don't we? I'll close with this in verse 9. The Lord God called to Adam and said to him, where are you?
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And as A .W. Pink said, it was not Adam who sought God, it was God who sought Adam. And it's been that way ever since.
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Let's pray. Father, we're thankful for your word, thankful for the proof we have of your love and that you spared no expense, even the infinite expense of the life of your son and the glory that he shared with you before entering into this depraved, fallen world that was plunged, with open eyes, plunged into depravity and death.
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And that by succumbing to that death, after having lived a life of perfect obedience to your word, resisting every temptation and trial, that he succumbed to death.
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That he absorbed your wrath due upon the sin that was restrained from Genesis 3 all the way until that fullness of time.
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And it was unleashed upon him in utter fury. And it cut him off from the land of the living.
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And his body, like a seed, was buried in the earth until it burst forth out of the grave and became our tree of life, became our means of enjoying your presence and that which we were made for.
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Our means of abiding in your presence, our means of being cleansed, being purged from all these sinful stains and evil desires that rock us so easily.
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Help us as your people to know that there are only two ways to live, and to love and to strive toward the way of the righteous.
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Upheld and compelled by your Spirit, persevering by your grace under your blood, being lifted and carried and cheered on as we take step after step of the path that you've already trod.
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Help us to draw near to our Savior in times of need and times of exhaustion, times of stress, times of weakness and vulnerability, times of depression and sadness, times of discouragement.
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May we have the mind of Christ our Savior. May we draw near to the heart of our Savior. Lord, when we're at our weakest, may
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He draw near to us. When in our sins we're hiding behind the bushes, trembling in our shame, won't you call out to us?
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Seek us as that great shepherd, as that great shepherd of the sheep, the lover of our souls.
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Seek us. If there's anyone in this room, Lord, who's been on the path of the wicked, rejecting your voice, your word, your command, and listening to the lies of the destroyer and deceiver, might you seek them?