Word picture of Genesis in the beginnings of immorality, is found in many literature and books in assorted signifiers and statements. Philosophers such as Anselm, Augustine and even the early Greek ‘s spoken about it. To this twenty-four hours many bookmans portion opposing point of views on the existent beginning of immorality. The Human thrust for definite replies and absolute truth is the Serpent character, and it ‘s the association to the narrative of beginning and death of Adam and Eve.

In Geneses were told that God created adult male in the sense of world in his ain image. He made adult male more dominant than all other creative activities, and gave adult male free will. God told Adam he could eat from every tree except one, the tree of cognition. During which clip Eve had non yet been formed so she did non hear God say this. The Serpent whom appeared, is non spoken to why it possess address and its intent for creative activity. The Snake who speaks to Eve, when Adam was present in the text implies that she knew the regulation. The Serpent told Eve she would non decease, and would derive cognition to understand good and evil after she ate the fruit, she and Adam ate it. It can be argued that the Serpent was the accelerator for this noncompliance, hence the Serpent was already evil, therefore the beginning of immorality. Adam and Eve ‘s noncompliance is caused by eating the out fruit, after which they understood about noncompliance one time they “disobeyed” . Prior to that they did non present the logical thinking accomplishments to see cause and consequence ( Saler 275 ) . Many bookmans place the load of the first wickedness straight on Eve ‘s shoulders. It was she, after all, who foremost ate the fruit and who gave it to Adam. Saler ( 275 ) quotes Sirach: “ from a adult female wickedness had its beginning, and because of her we all die ” ( 2009 ) . Sirach goes on to state that God created adult male to non transgress and be uncorrupted, but the devil brought enviousness and wickedness to adult male ( Saler 275 ) . It can be argued that Adam truly did cognize the difference between good and evil, as God had non given Adam any ground for non eating the fruit. God merely said if he did, he would decease. Adam trusted God and did non touch that tree until the Serpent tempted Eve. The Snake can be viewed as the Satan, since Satan is the antonym of God ( Saler 275 ) . God is good, hence, Satan is evil.

God is depicted as a loving Godhead Godhead in the narrative of generation who took attention of all his creative activities. In the beginning, Adam is a trusting, loving obedient creative activity. What is non clear in the narrative, is the clip frame that passed before the snake appeared before Eve. Between creative activity and that point of clip, it is sensible to propose that Eve was besides a loving and obedient creative activity. Then the snake is all of a sudden in the narrative. Griffin ( 2008 ) suggests, that there is no elucidation about what and who the snake truly is. Likewise Moses ne’er claimed that the snake was Satan or Lucifer the fallen angel. It can be presumed that the serpent is a biomorphic signifier, that Satan takes on in order to look less harmless, in bend the beginning of immorality is the symbol of a snake. Whoever the snake was, it can be said that it was intended to be one of the creative activities of God, in Genesis 1 and 2 it is said that God created everything. The unconditioned human behaviour is to tie in and fault evil onto person or something but Griffin ( 2008 ) describes that: “ This narrative does non explicate the beginning of immorality. The narrative merely explains where immorality did non come from. It clearly did non come from the Creator God. ” MacArthur states that God was non the designer of immorality or had any purposes for: “ If God created evil, so God would be both good and evil. And if God were both good and evil, there would be no hope for the ultimate victory of good, which the Bible promises ” ( MacArthur ) . Furthermore, immorality was non encoded into Adam ‘s cistrons in the manner God foremost created him. Differing to what an atheists position might be, God was non puting a trap for worlds to fall into ( Griffin ) . God is non responsible for the deceiving nature of the snake, and he is non responsible for adult male ‘s picks and noncompliance towards him.

There are many guesss who the snake might be. In the narrative God made the snake with other animals, and the snake was clever, crafty and deceiving. Genesis 1 and 2 we are told that everything God made was virtuous including the snake, to boot there is no reference of ill will between the snake and God until the snake commits his evil act ( Griffin ) . It can be speculated that the serpent represents any animal, like that of a adult male, who becomes corrupted and falls into his ain involvements and desires above God ‘s will. The snake who is a unagitated and sensible character deceives Eve into believing she will go like God, the farther like figure. The appealing fruit is the perceptual experience of wisdom which Eve desires after the snake provides Eve a suggestion, he says God is non stating the truth, and he did non inquire for Eve ‘s fidelity in any manner ( Genesis 3:6 ) . The snake suggested that she would derive advantages and benefits by disobeying God in going more like him ( Griffin ) . Another point to do is that Adam and Eve believed in God. They knew he had created everything and would hold no ground to believe that one of God ‘s animals would deliberately lead on them.

God does non compare to the beginning of immorality, as MacArthur points out, if that was the instance God would of been every bit good and evil, and if that was true God would non conquest over evil. He would non be able to salvage himself and all from immorality as he himself would be susceptible. God has to be entirely good in order for the equilibrium to work. The beginning of immorality is found outside of Gods kingdom ( MacArthur ) . Evil is the beginning of wickedness and this, excessively is outside of God. God created worlds with intelligence and with free pick, Intelligence is found on ground and pick, the pick is free to obey God or non. MacArthur states that: “ To disobey God was to originate immorality. Evil is non the presence of something. Evil is the absence of righteousness, evil became a world merely when animals chose to disobey ” ( MacArthur ) . The inquiry: “ Where did evil semen from? ” ( MacArthur ) is more of a Western inquiry than any other. We know merely what the Bible Tells us about this inquiry. Such guesss and treatments can take into the country of philosophical and theological treatments, even cause heated arguments, but whatever answer is we determine may or may non be the truth merely what we make of it.

To reason, the function of God in Genesis 1-3 was to reproduce and so, to train. He did non put up the conditions for immorality to emerge. God is depicted to be entirely good, hence he could non make immoralities nor could he make anything to turn his creative activities evil. Adam ‘s function in the narrative was a go-along, he went along without ain idea with what Eve did, which is a lesson against self-righteousness. Eve ‘s did non present any self-awareness and was weak by non being vigilant against Satan persuasive ways to maneuver her off from God. The snake from the start was evil and can be viewed as the beginning of immorality, the snake had become corrupted and stood against God. It ‘s indefinite who the snake was, although it is continually suggested that the snake is in the signifier of Satan. Satan was against God, and was the fallen angel Lucifer, we know from literature that Lucifer thought he was on par every bit good as God, and was deemed evil being opposite of God.


Griffin, Winn, D.Min. “ Forbidden Fruit: Part One—Genesis 3.1-7. ” 2008. SBL Ministries. 10 March 2010 & lt ; hypertext transfer protocol: // & gt ; .

MacArthur, John F. “ The Origin of Evil ( Genesis 3:107 ) . ” 2000. Grace Community Church. 12 March 2010 & lt ; hypertext transfer protocol: // & gt ; .

NIV. The NIV Study Bible. Grand Rapids, MI: Zondervan Publishing House, 1995.

Saler, Robert. “ The transmutation of ground in Genesis 2-3: two options for theological reading. ” Currents in Theology and Mission 36.4 ( 2009 ) : 275.

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