Study Focus: Genesis 3; Rev. 12:7–9; Rom. 16:20; Heb. 2:14;
1 Tim. 2:14, 15.
Part I: Overview
Introduction: In the first two chapters of the Bible, we learn that at each stage of Creation, six times God evaluates His work as “good” (Gen. 1:4, 10, 12, 18, 21, 25). At the end of the Creation week during His seventh assessment, God evaluates His work as “very good” (Gen. 1:31). Also, the first humans are described as ‘arom, “naked,” “innocent” (Gen. 2:25), not yet seduced by the serpent, who is characterized as ‘arom, “cunning” (Gen. 3:1, NKJV). Humans disobeyed God’s first commandment not to eat from the tree of knowledge (Gen. 2:17), and as a result, evil and death arose. In consequence, the first couple had to leave the Garden of Eden. It is in this context of hopelessness that the first prophecy of hope, the first gospel, is sounded. Significantly, the first Messianic prophecy (Gen. 3:14, 15) is located exactly in the center of the structure of the chapter (ABCDC1B1A1):
A. Gen. 3:1–5. Serpent-Eve, God absent: Temptation to eat from the tree of knowledge of good and evil
B. Gen. 3:6–8. Adam-Eve: Human clothing
C. Gen. 3:9–13. God-Adam-Eve: Investigative judgment
D. Gen. 3:14, 15. God-Serpent: Messianic prophecy
C1. Gen. 3:16–19. God-Eve-Adam: Suffering
B1. Gen. 3:20, 21. Adam-Eve: Divine clothing
A1. Gen. 3:22–24. God alone: Prohibition to eat from the tree of life
The structure of the chapter highlights two main themes: the theme of temptation and the theme of salvation.
Part II: Commentary
The Temptation of Eve
The first section of this text (Gen. 3:1–13) tells the story of the temptation and analyzes its mechanism. Ironically, the temptation begins with a theological conversation, or, more precisely, an exegetical discussion about the meaning of the Word of God: “ ‘Has God indeed said . . . ?’ ” (Gen. 3:1, NKJV). The serpent initiates the discussion with a question to the woman, who immediately responds. The dialogue between the serpent and the woman unfolds in two rounds. Let’s note the strategy of the serpent and the woman’s mistake.
Round 1 (Gen. 3:1–3).
The strategy of the serpent (read Gen. 3:1). What pedagogical method does the serpent use to approach the woman? Why does the serpent seem to agree with God? How does the serpent comment on the Word of God? What makes his comment dangerous and deceitful?
The mistake of the woman (read Gen. 3:2, 3). Why is the woman near the serpent? Why does she immediately respond to the serpent? Why is her response lengthy in comparison to the serpent’s question?
Round 2 (Gen. 3:4–6).
The strategy of the serpent (read Gen. 3:4, 5). What are the two issues that the serpent addresses in his response to the woman? How are these two issues related to each other? What do these two arguments say about the woman’s concern?
The mistake of the woman (read Gen. 3:6). What elements of the woman’s response indicate the serpent’s influence on her? Why did Adam not discuss with Eve her decision to eat the fruit?
As soon as Eve hears the serpent’s last words, “ ‘you will be like God’ ” (Gen. 3:5, NKJV), she wants to be like God. The words that describe the first move of her temptation, “the woman saw that . . . was good,” are an exact repetition of God’s regular evaluation of His creation: “and God saw that . . . it was good.” This parallel suggests, perhaps, that the woman’s intention is to take the place of the Creator, as if she had herself created the fruit and owned it.
The Salvation of Humanity
The consequence of this disobedience had already been spelled out by God: it was death (Gen. 2:17). This perspective is immediately confirmed in the following texts that speak of a disrupted nature (Gen. 3:17, 18) and of the first human violence and the first death of a human (Gen. 4:8).
The first Messianic prophecy stands out then against the background of the first human experience of hopelessness. The prophecy has the form of a beautiful poem. The thematic structure and the word rhythm of this text suggest two strophes, or rhythmic systems composed of two or more lines repeated as a unit. After an introductory statement of three words, the first strophe (Gen. 3:14) progresses in six lines with an irregular word rhythm.
After an introduction of one word, the second strophe (Gen. 3:15) progresses in four lines with a regular word rhythm.
There is a strong contrast between the two strophes. The first strophe is negative and contains a message of hopelessness, which involves the serpent. The second strophe is positive and contains a message of hope, which involves the Messiah. In fact, the second strophe is the only positive message of the chapter—a window of light in the dark. Against the background of hopelessness, the fall of humanity and the cosmic perspective of death and evil, this biblical text announces the future salvation of the world in prophetic terms. According to this text, the redemption of humanity necessarily implies a fight with the serpent, who will oppose the seed of the woman; that is, a “man” to be born in the future.
Now, what is meant by the word seed? This word should neither be understood in a collective sense, referring to humanity or a people (Israel, for instance), nor in a particular sense, meaning a specific human individual. It is interesting to note that in the next line the “seed” has been replaced by the personal pronoun “he” (in Hebrew, hu’), which is the actual subject of the verb “bruise” (shuf ). Thus, “he” receives a special emphasis in the structure of the paragraph and the syntax of the phrase: it appears as the exact center of the strophe at the very moment when the poetic rhythm shifts from four beats to three.
This rhythmic shift indicates that this pronoun is the hinge of the passage. Moreover, “he” is the first word in the phrase, thus giving it emphasis. Out of the 103 passages in which the Hebrew pronoun hu’, “he,” is translated in the Septuagint, Genesis 3:15 is the only occurrence in which it does not agree with its immediate antecedent.
Indeed, the Greek form of the pronoun (autos) refers neither to the woman (it is not feminine), nor to the seed (it is not gender neutral). Rather, autos refers instead to a male individual. This syntactical irregularity shows us that the translators had in mind a specific person, a man in real history, the Messiah. This Messianic interpretation of Genesis 3:15 is even attested by the Hebrew Scriptures. One of the most eloquent testimonies of this view is found in Psalm 110, where the words of Genesis 3:15 reappear and are directly applied to the Davidic Messiah. The words of the psalm, “ ‘Till I make Your enemies’ ” (Ps. 110:1, NKJV), are indeed a verbal repetition of the first words of the Genesis promise “I will put enmity.”
These are the only two texts in the Bible where this association of words is used. Moreover, it also is connected to the imagery of the enemy crawling under the foot as an expression of that same idea of victory (Ps. 110:1). Also, the familiar theme of “crushing the head” in Genesis 3:15 reappears here and is repeated twice (Ps. 110:6, 7).
These numerous parallels between the two passages suggest that the author of Psalm 110 referred to the prophetic promise of Genesis 3:15 and interpreted it in a “Messianic” sense. The one who was portrayed in Genesis 3:15 as crushing the serpent is now explicitly identified as the future Davidic Messiah. In Psalm 110, the work of the Messiah goes even beyond the agenda of Genesis 3:15. The Messiah not only crushes the enemy as the seed of Genesis 3:15, but He also is now called to sit on the right hand of God to share His Kingship and rule with Him (Ps. 110:1, 2). The Messiah also judges and executes kings and many nations (Ps. 110:5, 6), having God on His right side. He even receives a cultic function: He is a priest serving at the head of a cortege of priests, and this priesthood is extended toward eternity (Ps. 110:4). Moreover, the interplay between the names of the Messiah, called Adoni, and the Lord, called Adonai, even suggests an intention to identify the Messiah with the Lord Himself. This Messiah is Jesus Christ on the heavenly throne (Matt. 22:44).
Discussion and Thought Questions: Read Romans 5:8 and Revelation 12:7–9. Why is Jesus fulfilling this prophecy? How does this Messianic prophecy inform the Messianic ministry of Jesus Christ? Why is it important that God is the one who must fight against the serpent and die in the process?
Part III: Life Application
As he walked in the woods, a young man heard a bird singing. He turned and, to his surprise, saw a little bird that had fallen from a tree. With care and great empathy, the young man took the fragile little creature in his hand and tenderly put the little bird in a pile of warm animal dung nearby. However, the little bird kept singing. A fox, who heard the bird singing, caught it and devoured it. There are three lessons to this fable. First lesson: when someone puts you in the dung, this act does not mean that he intends evil to you. Second lesson: when someone takes you out of the dung, this act does not mean that he intends good to you. Third lesson: when you are in the dung, why sing?
Discussion and Thought Questions: How do these three lessons apply to the problem of evil in the world? How do they help you cope with evil in the world and in your life?
Discuss the first lesson (read Gen. 3:17–19). Why is there evil and death? Are evil and death normal conditions of the world? Although we are under the curse, what is our responsibility, as Christians, in this world?
Discuss the second lesson (read Gen. 3:22; Rom. 7:22, 23). Why is good mixed up with evil? What is the best way to distinguish between good and evil?
Discuss the third lesson (read Ps. 104:33, 34). What is the only solution to the problem of evil in the world?
Notes
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Key Text: Genesis 3:15
Study Focus: Genesis 3; Rev. 12:7–9; Rom. 16:20; Heb. 2:14;
1 Tim. 2:14, 15.
Part I: Overview
Introduction: In the first two chapters of the Bible, we learn that at each stage of Creation, six times God evaluates His work as “good” (Gen. 1:4, 10, 12, 18, 21, 25). At the end of the Creation week during His seventh assessment, God evaluates His work as “very good” (Gen. 1:31). Also, the first humans are described as ‘arom, “naked,” “innocent” (Gen. 2:25), not yet seduced by the serpent, who is characterized as ‘arom, “cunning” (Gen. 3:1, NKJV). Humans disobeyed God’s first commandment not to eat from the tree of knowledge (Gen. 2:17), and as a result, evil and death arose. In consequence, the first couple had to leave the Garden of Eden. It is in this context of hopelessness that the first prophecy of hope, the first gospel, is sounded. Significantly, the first Messianic prophecy (Gen. 3:14, 15) is located exactly in the center of the structure of the chapter (ABCDC1B1A1):
A. Gen. 3:1–5. Serpent-Eve, God absent: Temptation to eat from the tree of knowledge of good and evil
B. Gen. 3:6–8. Adam-Eve: Human clothing
C. Gen. 3:9–13. God-Adam-Eve: Investigative judgment
D. Gen. 3:14, 15. God-Serpent: Messianic prophecy
C1. Gen. 3:16–19. God-Eve-Adam: Suffering
B1. Gen. 3:20, 21. Adam-Eve: Divine clothing
A1. Gen. 3:22–24. God alone: Prohibition to eat from the tree of life
The structure of the chapter highlights two main themes: the theme of temptation and the theme of salvation.
Part II: Commentary
The Temptation of Eve
The first section of this text (Gen. 3:1–13) tells the story of the temptation and analyzes its mechanism. Ironically, the temptation begins with a theological conversation, or, more precisely, an exegetical discussion about the meaning of the Word of God: “ ‘Has God indeed said . . . ?’ ” (Gen. 3:1, NKJV). The serpent initiates the discussion with a question to the woman, who immediately responds. The dialogue between the serpent and the woman unfolds in two rounds. Let’s note the strategy of the serpent and the woman’s mistake.
Round 1 (Gen. 3:1–3).
The strategy of the serpent (read Gen. 3:1). What pedagogical method does the serpent use to approach the woman? Why does the serpent seem to agree with God? How does the serpent comment on the Word of God? What makes his comment dangerous and deceitful?
The mistake of the woman (read Gen. 3:2, 3). Why is the woman near the serpent? Why does she immediately respond to the serpent? Why is her response lengthy in comparison to the serpent’s question?
Round 2 (Gen. 3:4–6).
The strategy of the serpent (read Gen. 3:4, 5). What are the two issues that the serpent addresses in his response to the woman? How are these two issues related to each other? What do these two arguments say about the woman’s concern?
The mistake of the woman (read Gen. 3:6). What elements of the woman’s response indicate the serpent’s influence on her? Why did Adam not discuss with Eve her decision to eat the fruit?
As soon as Eve hears the serpent’s last words, “ ‘you will be like God’ ” (Gen. 3:5, NKJV), she wants to be like God. The words that describe the first move of her temptation, “the woman saw that . . . was good,” are an exact repetition of God’s regular evaluation of His creation: “and God saw that . . . it was good.” This parallel suggests, perhaps, that the woman’s intention is to take the place of the Creator, as if she had herself created the fruit and owned it.
The Salvation of Humanity
The consequence of this disobedience had already been spelled out by God: it was death (Gen. 2:17). This perspective is immediately confirmed in the following texts that speak of a disrupted nature (Gen. 3:17, 18) and of the first human violence and the first death of a human (Gen. 4:8).
The first Messianic prophecy stands out then against the background of the first human experience of hopelessness. The prophecy has the form of a beautiful poem. The thematic structure and the word rhythm of this text suggest two strophes, or rhythmic systems composed of two or more lines repeated as a unit. After an introductory statement of three words, the first strophe (Gen. 3:14) progresses in six lines with an irregular word rhythm.
After an introduction of one word, the second strophe (Gen. 3:15) progresses in four lines with a regular word rhythm.
There is a strong contrast between the two strophes. The first strophe is negative and contains a message of hopelessness, which involves the serpent. The second strophe is positive and contains a message of hope, which involves the Messiah. In fact, the second strophe is the only positive message of the chapter—a window of light in the dark. Against the background of hopelessness, the fall of humanity and the cosmic perspective of death and evil, this biblical text announces the future salvation of the world in prophetic terms. According to this text, the redemption of humanity necessarily implies a fight with the serpent, who will oppose the seed of the woman; that is, a “man” to be born in the future.
Now, what is meant by the word seed? This word should neither be understood in a collective sense, referring to humanity or a people (Israel, for instance), nor in a particular sense, meaning a specific human individual. It is interesting to note that in the next line the “seed” has been replaced by the personal pronoun “he” (in Hebrew, hu’), which is the actual subject of the verb “bruise” (shuf ). Thus, “he” receives a special emphasis in the structure of the paragraph and the syntax of the phrase: it appears as the exact center of the strophe at the very moment when the poetic rhythm shifts from four beats to three.
This rhythmic shift indicates that this pronoun is the hinge of the passage. Moreover, “he” is the first word in the phrase, thus giving it emphasis. Out of the 103 passages in which the Hebrew pronoun hu’, “he,” is translated in the Septuagint, Genesis 3:15 is the only occurrence in which it does not agree with its immediate antecedent.
Indeed, the Greek form of the pronoun (autos) refers neither to the woman (it is not feminine), nor to the seed (it is not gender neutral). Rather, autos refers instead to a male individual. This syntactical irregularity shows us that the translators had in mind a specific person, a man in real history, the Messiah. This Messianic interpretation of Genesis 3:15 is even attested by the Hebrew Scriptures. One of the most eloquent testimonies of this view is found in Psalm 110, where the words of Genesis 3:15 reappear and are directly applied to the Davidic Messiah. The words of the psalm, “ ‘Till I make Your enemies’ ” (Ps. 110:1, NKJV), are indeed a verbal repetition of the first words of the Genesis promise “I will put enmity.”
These are the only two texts in the Bible where this association of words is used. Moreover, it also is connected to the imagery of the enemy crawling under the foot as an expression of that same idea of victory (Ps. 110:1). Also, the familiar theme of “crushing the head” in Genesis 3:15 reappears here and is repeated twice (Ps. 110:6, 7).
These numerous parallels between the two passages suggest that the author of Psalm 110 referred to the prophetic promise of Genesis 3:15 and interpreted it in a “Messianic” sense. The one who was portrayed in Genesis 3:15 as crushing the serpent is now explicitly identified as the future Davidic Messiah. In Psalm 110, the work of the Messiah goes even beyond the agenda of Genesis 3:15. The Messiah not only crushes the enemy as the seed of Genesis 3:15, but He also is now called to sit on the right hand of God to share His Kingship and rule with Him (Ps. 110:1, 2). The Messiah also judges and executes kings and many nations (Ps. 110:5, 6), having God on His right side. He even receives a cultic function: He is a priest serving at the head of a cortege of priests, and this priesthood is extended toward eternity (Ps. 110:4). Moreover, the interplay between the names of the Messiah, called Adoni, and the Lord, called Adonai, even suggests an intention to identify the Messiah with the Lord Himself. This Messiah is Jesus Christ on the heavenly throne (Matt. 22:44).
Discussion and Thought Questions: Read Romans 5:8 and Revelation 12:7–9. Why is Jesus fulfilling this prophecy? How does this Messianic prophecy inform the Messianic ministry of Jesus Christ? Why is it important that God is the one who must fight against the serpent and die in the process?
Part III: Life Application
As he walked in the woods, a young man heard a bird singing. He turned and, to his surprise, saw a little bird that had fallen from a tree. With care and great empathy, the young man took the fragile little creature in his hand and tenderly put the little bird in a pile of warm animal dung nearby. However, the little bird kept singing. A fox, who heard the bird singing, caught it and devoured it. There are three lessons to this fable. First lesson: when someone puts you in the dung, this act does not mean that he intends evil to you. Second lesson: when someone takes you out of the dung, this act does not mean that he intends good to you. Third lesson: when you are in the dung, why sing?
Discussion and Thought Questions: How do these three lessons apply to the problem of evil in the world? How do they help you cope with evil in the world and in your life?
Discuss the first lesson (read Gen. 3:17–19). Why is there evil and death? Are evil and death normal conditions of the world? Although we are under the curse, what is our responsibility, as Christians, in this world?
Discuss the second lesson (read Gen. 3:22; Rom. 7:22, 23). Why is good mixed up with evil? What is the best way to distinguish between good and evil?
Discuss the third lesson (read Ps. 104:33, 34). What is the only solution to the problem of evil in the world?
Notes