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Profound as the teaching of this narrative is, its meaning does not lie on the surface. Literal interpretation will reach a measure of its significance, but plainly there is more here than appears in the letter. When we read that the serpent was more subtile than any beast of the field which the Lord God had made, and that he tempted the woman, we at once perceive that it is not with the outer husk of the story we are to concern ourselves, but with the kernel. The narrative throughout speaks of nothing but the brute serpent; not a word is said of the devil, not the slightest hint is given that the machinations of a fallen angel are signified. The serpent is compared to the other beasts of the field, showing that it is the brute serpent that is spoken of. The curse is pronounced on the beast, not on a fallen spirit summoned for the purpose before the Supreme; and not in terms which could apply to a fallen spirit, but in terms that are applicable only to the serpent that crawls. Yet every reader feels that this is not the whole mystery of the fall of man: moral evil cannot be accounted for by referring it to a brute source. No one, I suppose, believes that the whole tribe of serpents crawl as a punishment of an offence  committed by one of their number, or that the whole iniquity and sorrow of the world are due to an actual serpent. Plainly this is merely a pictorial representation intended to convey some general impressions and ideas. Vitally important truths underlie the narrative and are bodied forth by it; but the way to reach these truths is not to adhere too rigidly to the literal meaning, but to catch the general impression which it seems fitted to make.
No doubt this opens the door to a great variety of interpretation. No two men will attach to it precisely the same meaning. One says, the serpent is a symbol for Satan, but Adam and Eve are historical persons. Another says, the tree of the knowledge of good and evil is a figure, but the driving out from the garden is real. Another maintains that the whole is a picture, putting in a visible, intelligible shape certain vitally important truths regarding the history of our race. So that every man is left very much to his own judgment, to read the narrative candidly and in such light from other sources as he has, and let it make its own impression upon him. This would be a sad result if the object of the Bible were to bring us all to a rigid uniformity of belief in all matters; but the object of the Bible is not that, but the far higher object of furnishing all varieties of men with sufficient light to lead them to God. And this being so, variety of interpretation in details is not to be lamented. The very purpose of such representations as are here given is to suit all stages of mental and spiritual advancement. Let the child read it and he will learn what will live in his mind and influence him all his life. Let the devout man who has ranged through all science and history and philosophy come back to this narrative, and he feels that he has here  the essential truth regarding the beginnings of man’s tragical career upon earth.
We should, in my opinion, be labouring under a misapprehension if we supposed that none even of the earliest readers of this account saw the deeper meaning of it. When men who felt the misery of sin and lifted up their hearts to God for deliverance, read the words addressed to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel”—is it reasonable to suppose that such men would take these words in their literal sense, and satisfy themselves with the assurance that serpents, though dangerous, would be kept under, and would find in the words no assurance of that very thing they themselves were all their lifetime striving after, deliverance from the evil thing which lay at the root of all sin? No doubt some would accept the story in its literal meaning,—shallow and careless men whose own spiritual experience never urged them to see any spiritual significance in the words would do so; but even those who saw least in the story, and put a very shallow interpretation on its details, could scarcely fail to see its main teaching.
The reader of this perennially fresh story is first of all struck with the account given of man’s primitive condition. Coming to this narrative with our minds coloured by the fancies of poets and philosophers, we are almost startled by the check which the plain and sober statements of this account give to an unpruned fancy. We have to read the words again and again to make sure we have not omitted something which gives support to those glowing descriptions of man’s primitive condition. Certainly he is described as innocent  and at peace with God, and in this respect no terms can exaggerate his happiness. But in other respects the language of the Bible is surprisingly moderate. Man is represented as living on fruit, and as going unclothed, and, so far as appears, without any artificial shelter either from the heat of the sun or the cold of night. None of the arts were as yet known. All working of metals had yet to be discovered, so that his tools must have been of the rudest possible description; and the arts, such as music, which adorn life and make leisure enjoyable, were also still in the future.
But the most significant elements in man’s primitive condition are represented by the two trees of the garden; by trees, because with plants alone he had to do. In the centre of the garden stood the tree of life, the fruit of which bestowed immortality. Man was therefore naturally mortal, though apparently with a capacity for immortality. How this capacity would have actually carried man on to immortality had he not sinned, it is vain to conjecture. The mystical nature of the tree of life is fully recognised in the New Testament, by our Lord, when He says: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God;” and by John, when he describes the new Jerusalem: “In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.” Both these representations are intended to convey, in a striking and pictorial form, the promise of life everlasting.
And as of the tree of life which stands in the Paradise of the future it is said “Blessed are they that do His  commandments, that they may have right to the tree of life;” so in Eden man’s immortality was suspended on the condition of obedience. And the trial of man’s obedience is imaged in the other tree, the tree of the knowledge of good and evil. From the child-like innocence in which man originally was, he was to pass forward into the condition of moral manhood, which consists not in mere innocence, but in innocence maintained in presence of temptation. The savage is innocent of many of the crimes of civilized men because he has no opportunity to commit them; the child is innocent of some of the vices of manhood because he has no temptation to them. But this innocence is the result of circumstance, not of character; and if savage or child is to become a mature moral being he must be tried by altered circumstances, by temptation and opportunity. To carry man forward to this higher stage trial is necessary, and this trial is indicated by the tree of knowledge. The fruit of this tree is prohibited, to indicate that it is only in presence of what is forbidden man can be morally tested, and that it is only by self-command and obedience to law, and not by the mere following of instincts, that man can attain to moral maturity. The prohibition is that which makes him recognise a distinction between good and evil. He is put in a position in which good is not the only thing he can do; an alternative is present to his mind, and the choice of good in preference to evil is made possible to him. In presence of this tree child-like innocence was no longer possible. The self-determination of manhood was constantly required. Conscience, hitherto latent, was now evoked and took its place as man’s supreme faculty.
It is in vain to think of exhausting this narrative.  We can, at the most, only remark upon some of the most salient points.
(1) Temptation comes like a serpent; like the most subtile beast of the field; like that one creature which is said to exert a fascinating influence on its victims, fastening them with its glittering eye, stealing upon them by its noiseless, low and unseen approach, perplexing them by its wide circling folds, seeming to come upon them from all sides at once, and armed not like the other beasts with one weapon of offence—horn, or hoof, or teeth—but capable of crushing its victim with every part of its sinuous length. It lies apparently dead for months together, but when roused it can, as the naturalist tells us, “outclimb the monkey, outswim the fish, outleap the zebra, outwrestle the athlete, and crush the tiger.” How naturally in describing temptation do we borrow language from the aspect and movements of this creature. It does not need to hunt down its victims by long continued pursuit, its victims come and put themselves within its reach. Unseen, temptation lies by our path, and before we have time to think we are fascinated and bewildered, its coils rapidly gather round us and its stroke flashes poison through our blood. Against sin, when once it has wreathed itself around us, we seem helpless to contend; the very powers with which we could resist are benumbed or pinned useless to our side—our foe seems all round us, and to extricate one part is but to become entangled in another. As the serpent finds its way everywhere, over every fence or barrier, into every corner and recess, so it is impossible to keep temptation out of the life; it appears where least we expect it and when we think ourselves secure.
(2) Temptation succeeds at first by exciting our  curiosity. It is a wise saying that “our great security against sin lies in being shocked at it. Eve gazed and reflected when she should have fled.” The serpent created an interest, excited her curiosity about this forbidden fruit. And as this excited curiosity lies near the beginning of sin in the race, so does it in the individual. I suppose if you trace back the mystery of iniquity in your own life and seek to track it to its source, you will find it to have originated in this craving to taste evil. No man originally meant to become the sinner he has become. He only intended, like Eve, to taste. It was a voyage of discovery he meant to make; he did not think to get nipped and frozen up and never more return from the outer cold and darkness. He wished before finally giving himself to virtue, to see the real value of the other alternative.
This dangerous craving has many elements in it. There is in it the instinctive drawing towards what is mysterious. One veiled figure in an assembly will attract more scrutiny than the most admired beauty. An appearance in the heavens that no one can account for will nightly draw more eyes than the most wonderful sunset. To lift veils, to penetrate disguises, to unravel complicated plots, to solve mysteries, this is always inviting to the human mind. The tale which used to thrill us in childhood, of the one locked room, the one forbidden key, bears in it a truth for men as well as for children. What is hidden must, we conclude, have some interest for us—else why hide it from us? What is forbidden must have some important bearing upon us. Else why forbid it? Things which are indifferent to us are left in our way, obvious, and without concealment. But as action has been taken regarding the things that are forbidden, action in view  of our relation to them, it is natural to us to desire to know what these things are and how they affect us.
There is added to this in young persons, a sense of incompleteness. They wish to be grown up. Few boys wish to be always boys. They long for the signs of manhood, and seek to possess that knowledge of life and its ways which they very much identify with manhood. But too commonly they mistake the path to manhood. They feel as if they had a wider range of liberty and were more thoroughly men when they transgress the limits assigned by conscience. They feel as if there were a new and brighter world outside that which is fenced round by strict morality, and they tremble with excitement on its borders. It is a fatal delusion. Only by choosing the good in presence of the evil are true manhood and real maturity gained. True manliness consists mainly in self control, in a patient waiting upon nature and God’s law and when youth impatiently breaks through the protecting fence of God’s law, and seeks growth by knowing evil, it misses that very advancement it seeks, and cheats itself out of the manhood it apes.
(3) Through this craving for an enlarged experience unbelief in God’s goodness finds entrance. In the presence of forbidden pleasure we are tempted to feel as if God were grudging us enjoyment. The very arguments of the serpent occur to our mind. No harm will come of our indulging; the prohibition is needless, unreasonable and unkind; it is not based on any genuine desire for our welfare. This fence that shuts us out from knowing good and evil is erected by a timorous asceticism, by a ridiculous misconception of what truly enlarges human nature; it shuts us into a poor narrow life. And thus suspicions of God’s perfect wisdom and  goodness find entrance; we begin to think we know better than He what is good for us, and can contrive a richer, happier life than He has provided for us. Our loyalty to Him is loosened, and already we have lost hold of His strength and are launched on the current that leads to sin, misery, and shame. When we find ourselves saying Yes, where God has said No; when we see desirable things where God has said there is death; when we allow distrust of Him to rankle in our mind, when we chafe against the restrictions under which we live and seek liberty by breaking down the fence instead of by delighting in God, we are on the highway to all evil.
(4) If we know our own history we cannot be surprised to read that one taste of evil ruined our first parents. It is so always. The one taste alters our attitude towards God and conscience and life. It is a veritable Circe’s cup. The actual experience of sin is like the one taste of alcohol to a reclaimed drunkard, like the first taste of blood to a young tiger, it calls out the latent devil and creates a new nature within us. At one brush it wipes out all the peace, and joy, and self-respect, and boldness of innocence, and numbers us among the transgressors, among the shame-faced, and self-despising, and hopeless. It leaves us possessed with unhappy thoughts which lead us away from what is bright, and honourable, and good, and like the letting out of water it seems to have tapped a spring of evil within us. It is but one step, but it is like the step over a precipice or down the shaft of a mine; it cannot be taken back, it commits to an altogether different state of things.
(5) The first result of sin is shame. The form in which the knowledge of good and evil comes to us is  the knowing we are naked, the consciousness that we are stripped of all that made us walk unabashed before God and men. The promise of the serpent while broken in the sense is fulfilled to the ear; the eyes of Adam and Eve were opened and they knew that they were naked. Self-reflection begins, and the first movement of conscience produces shame. Had they resisted temptation, conscience would have been born but not in self-condemnation. Like children they had hitherto been conscious only of what was external to themselves, but now their consciousness of a power to choose good and evil is awakened and its first exercise is accompanied with shame. They feel that in themselves they are faulty, that they are not in themselves complete; that though created by God, they are not fit for His eye. The lower animals wear no clothes because they have no knowledge of good and evil; children feel no need of covering because as yet self-consciousness is latent, and their conduct is determined for them; those who are re-made in the image of God and glorified as Christ is, cannot be thought of as clothed, for in them there is no sense of sin. But Adam’s clothing himself and hiding himself were the helpless attempts of a guilty conscience to evade the judgment of truth.
(6) But when Adam found he was no longer fit for God’s eye, God provided a covering which might enable him again to live in His presence without dismay. Man had exhausted his own ingenuity and resources, and exhausted them without finding relief to his shame. If his shame was to be effectually removed, God must do it. And the clothing in coats of skins indicates the restoration of man, not indeed to pristine innocence, but to peace with God. Adam felt that God did not wish to banish him lastingly from His presence, nor to  see him always a trembling and confused penitent. The self-respect and progressiveness, the reverence for law and order and God, which came in with clothes, and which we associate with the civilised races, were accepted as tokens that God was desirous to co-operate with man, to forward and further him in all good.
It is also to be remarked that the clothing which God provided was in itself different from what man had thought of. Adam took leaves from an inanimate, unfeeling tree; God deprived an animal of life, that the shame of His creature might be relieved. This was the last thing Adam would have thought of doing. To us life is cheap and death familiar, but Adam recognised death as the punishment of sin. Death was to early man a sign of God’s anger. And he had to learn that sin could be covered not by a bunch of leaves snatched from a bush as he passed by and that would grow again next year, but only by pain and blood. Sin cannot be atoned for by any mechanical action nor without expenditure of feeling. Suffering must ever follow wrong-doing. From the first sin to the last, the track of the sinner is marked with blood. Once we have sinned we cannot regain permanent peace of conscience save through pain, and this not only pain of our own. The first hint of this was given as soon as conscience was aroused in man. It was made apparent that sin was a real and deep evil, and that by no easy and cheap process could the sinner be restored. The same lesson has been written on millions of consciences since. Men have found that their sin reaches beyond their own life and person, that it inflicts injury and involves disturbance and distress, that it changes utterly our relation to life and to God, and that we cannot rise above its consequences save by the intervention of God Himself,  by an intervention which tells us of the sorrow He suffers on our account.
For the chief point is that it is God who relieves man’s shame. Until we are certified that God desires our peace of mind we cannot be at peace. The cross of Christ is the permanent witness to this desire on God’s part. No one can read what Christ has done for us without feeling sure that for himself there is a way back to God from all sin—that it is God’s desire that his sin should be covered, his iniquity forgiven. Too often that which seems of prime importance to God seems of very slight importance to us. To have our life founded solidly in harmony with the Supreme, seems often to excite no desire within us. It is about sin we find man first dealing with God, and until you have satisfied God and yourself regarding this prime and fundamental matter of your own transgression and wrong-doing you look in vain for any deep and lasting growth and satisfaction. Have you no reason to be ashamed before God? Have you loved Him in any proportion to His worthiness to be loved? Have you cordially and habitually fallen in with His will? Have you zealously done His work in the world? Have you fallen short of no good He intended you should do and gave you opportunity to do? Is there no reason for shame on your part before God? Has His desire to cover sin no application to you? Can you not understand His meaning when He comes to you with offers of pardon and acts of oblivion? Surely the candid mind, the clear-judging conscience can be at no loss to explain God’s solicitous concern for the sinner; and must humbly own that even that unfathomable Divine emotion which is exhibited in the cross of Christ, is no exaggerated and theatrical demonstration, but the  actual carrying through of what was really needed for the restoration of the sinner. Do not live as if the cross of Christ had never been, or as if you had never sinned and had no connection with it. Strive to learn what it means; strive to deal fairly with it and fairly with your own transgressions and with your present actual relation to God and His will.
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