Genesis 3. Christians are typically of the view that sin started here. However, let me lay out an "alternative" interpretation of the incident in Eden. (I will use the RSV.) I believe this to be a very useful and provocative reading, common in Jewish circles but virtually unknown in the Church.
Disclaimer: This interpretation is solely interested in the passage itself and in the overall trajectory of Genesis. It is admitted that interpreting Genesis 3 through a Christological, Pauline or Christian-canonical lens will result in a generally traditional Christian persuasion.
PRIOR TO THE EATING OF THE FRUIT.
Summary of Gen. 2:15-17.
'ish is placed in Eden and instructed to farm it. 'ish is commanded to enjoy the fruits of his labor and the fruits of his environment. 'ish is commanded not to eat from one tree and is threatened with death.
'ish is ignorant of "good and evil" but the relationship between knowing it and dying is unstated.
THE EATING OF THE FRUIT
Summary of Gen. 3:1-6.
In step with many mythological traditions of the day, the snake possesses the power of speech -- in this case, an unusual aptitude for persuasive argumentation -- and can communicate with 'ish and 'ishah. He convinces the woman to eat, who in turn gave it to her husband, who also ate. The woman eats the fruit because is looks healthy, tasty, and that the tree from which it came has a reputation for giving wisdom.
AFTER EATING THE FRUIT
Summary of Gen. 3:7-24
'ish and 'ishah realize they are nude and clothe themselves. They perceive God's approaching presence and attempt, unsuccessfully to hide. God determines from what 'ish says that, in all likelihood, he has eaten the fruit. 'ish blames 'ishah, who in turn blames the snake. God proceeds to curse the snake, 'ishah, and 'ish, with humiliating and painful changes to their lifestyle. He then gives them permanent clothing and ejects them from Eden.
AFTER EDEN
Interpretation of Gen. 4-50 with respect to Gen. 2-3
The major characters of Genesis -- Abraham, Isaac, Jacob, and Joseph -- each has his own unique relationship with God. The directness and immediacy of the relationship diminishes and ends with Joseph, who receives dreams which are interpreted to be of divine origin, who speaks on behalf of God and who ultimately cannot be distinguished from God, as far as the other characters are concerned. (Gen. 41:25-43; Gen. 50:18-20)
Joseph embodies the truly positive result of the "cutting of the umbilical cord" that took place in Eden. 'ish determined (unwittingly) that he would become fully conscious of himself, of the ethical world, of "good and evil," and this wish was granted to him. In this respect, he is "like God," and unlike the other animals that were in Eden with him.
Such a transition is clearly rife with consequences both good and bad. Joseph, the new class of 'ish -- one might say "The Last Adam" of Genesis -- is a smart, self-controlled, political figure who saves his family and the world from famine. However, it is not the tribe of Joseph who is given the blessing of rule over the other tribes. Judah's humility and eventual selflessness proves that he is the one who is ready to lead the family of Israel (Gen. 49:10).
On the other hand, Joseph fulfills the promise of the loss of Eden -- a stalwart independence and freedom from God, without need for revealed covenantal guidance or protection. He successfully fulfills the imago-dei (image of God) mandate set forth in Gen. 1, and as far as his story is concerned, possesses the divine attributes of omniscience and omnipotence. Thus the character of Joseph marks the culmination of the early history of God's interactions with humankind.
In summary: Genesis 3 is not about sin, but about the choices of human civilization, and the human-God relations that result from them. Do we really regret the outcome of Genesis 3? Do we really wish we were God's pets again, "God's best friend," instead of fully thinking and functioning entities who can actuate our will in the world?
Our freedom from God may have its price, but we cannot turn back the clock. We must embrace what we have and live with what we don't have -- the privilege of chatting with the Almighty in a paradisical garden, for example -- and continue to move forward in an increasingly complicated world.
Disclaimer: This interpretation is solely interested in the passage itself and in the overall trajectory of Genesis. It is admitted that interpreting Genesis 3 through a Christological, Pauline or Christian-canonical lens will result in a generally traditional Christian persuasion.
PRIOR TO THE EATING OF THE FRUIT.
Summary of Gen. 2:15-17.
'ish is placed in Eden and instructed to farm it. 'ish is commanded to enjoy the fruits of his labor and the fruits of his environment. 'ish is commanded not to eat from one tree and is threatened with death.
'ish is ignorant of "good and evil" but the relationship between knowing it and dying is unstated.
THE EATING OF THE FRUIT
Summary of Gen. 3:1-6.
In step with many mythological traditions of the day, the snake possesses the power of speech -- in this case, an unusual aptitude for persuasive argumentation -- and can communicate with 'ish and 'ishah. He convinces the woman to eat, who in turn gave it to her husband, who also ate. The woman eats the fruit because is looks healthy, tasty, and that the tree from which it came has a reputation for giving wisdom.
AFTER EATING THE FRUIT
Summary of Gen. 3:7-24
'ish and 'ishah realize they are nude and clothe themselves. They perceive God's approaching presence and attempt, unsuccessfully to hide. God determines from what 'ish says that, in all likelihood, he has eaten the fruit. 'ish blames 'ishah, who in turn blames the snake. God proceeds to curse the snake, 'ishah, and 'ish, with humiliating and painful changes to their lifestyle. He then gives them permanent clothing and ejects them from Eden.
AFTER EDEN
Interpretation of Gen. 4-50 with respect to Gen. 2-3
The major characters of Genesis -- Abraham, Isaac, Jacob, and Joseph -- each has his own unique relationship with God. The directness and immediacy of the relationship diminishes and ends with Joseph, who receives dreams which are interpreted to be of divine origin, who speaks on behalf of God and who ultimately cannot be distinguished from God, as far as the other characters are concerned. (Gen. 41:25-43; Gen. 50:18-20)
Joseph embodies the truly positive result of the "cutting of the umbilical cord" that took place in Eden. 'ish determined (unwittingly) that he would become fully conscious of himself, of the ethical world, of "good and evil," and this wish was granted to him. In this respect, he is "like God," and unlike the other animals that were in Eden with him.
Such a transition is clearly rife with consequences both good and bad. Joseph, the new class of 'ish -- one might say "The Last Adam" of Genesis -- is a smart, self-controlled, political figure who saves his family and the world from famine. However, it is not the tribe of Joseph who is given the blessing of rule over the other tribes. Judah's humility and eventual selflessness proves that he is the one who is ready to lead the family of Israel (Gen. 49:10).
On the other hand, Joseph fulfills the promise of the loss of Eden -- a stalwart independence and freedom from God, without need for revealed covenantal guidance or protection. He successfully fulfills the imago-dei (image of God) mandate set forth in Gen. 1, and as far as his story is concerned, possesses the divine attributes of omniscience and omnipotence. Thus the character of Joseph marks the culmination of the early history of God's interactions with humankind.
In summary: Genesis 3 is not about sin, but about the choices of human civilization, and the human-God relations that result from them. Do we really regret the outcome of Genesis 3? Do we really wish we were God's pets again, "God's best friend," instead of fully thinking and functioning entities who can actuate our will in the world?
Our freedom from God may have its price, but we cannot turn back the clock. We must embrace what we have and live with what we don't have -- the privilege of chatting with the Almighty in a paradisical garden, for example -- and continue to move forward in an increasingly complicated world.
