Genesis 2 3 4 Light and Dark

This topic is actually one of the reasons I dont believe that Genesis 1 and 2 were written by the same person. The treatment of various subjects, like light and dark, are as different as night and day. Genesis 1 treats darkness as a profane state of nature. By profane I mean common, or not set apart for special use by God. Darkness is not personified and does not antagonize the will of God. It is separated from light and is intended to be seen literally, day (the time of light) and night (the time of darkness), each governed by their respective heavenly body. The light is called "good" and the darkness receives no comment, it is ignored. Genesis 2, however, presents light and darkness quite differently. In Genesis 2, 3 and 4 darkness implies what is hidden, light is revelation (revealing) or plain to see, both intentional actions carried out by specific individuals (you will see what I mean). It is clearly, in my opinion, being drawn from Genesis 1 as an allegory of the subject and even a thematic dichotomy. Gods commands/judgment (spoken words) represents the light and Adam the sun (to govern the day). He is the image of God, proving that he is a son of God by doing (and obeying) the things God does (and says concerning him) in Genesis 1. Those actions specifically are:

1. Separating = setting apart
2. Naming = recognizing and declaring purpose
3. judging = deciding whether or not a specific goal is being achieved

and the words spoken about them:

1. governorship of the earth and of the living things that are on it
2. confidence of Gods ability to provide for all living things (because he cares for them all)
3. respect for the living things that God has created

In Genesis 1 separating and naming (another thematic dichotomy found in the story) demonstrates Gods wisdom with respect to establishing order and purpose in the cosmos. Separation indicates order and the name indicates a things purpose. It is done and stated plainly, no hidden agenda. In Genesis 2, the man must separate and name the animals (same concept demonstrated in the man). In Genesis 1, God periodically judges His own work indicated by God "seeing" that what He has done is "good". In Genesis 2, the man, apparently, has some reservation (or dissatisfaction) about his own work (a judgment) and God seeks for him a "helper", the mans judgment is right on. When God presents (implying the man "sees" her) the woman to the man he makes a declaration about her that is nothing less than a judgment of "good". The man is showing the qualities that makes him "like" God.

The darkness is represented by the serpent who presents a whole host of theological (and scientific) problems. Probably the greatest theological question anyone could ask is simply "why?" Why does the serpent deceive the woman and ensnare the man? We have made some fine guesses throughout Christian history, but, surprisingly the text does not say. His motive is hidden (shrouded in darkness) and is never revealed (why? because it is hidden in the darkness, something we are meant to notice). Serpents were known throughout the ancient world for their ability to live both below ground and above ground, producing the notion that they were able to pass between the world of the living and the world of the dead, the underworld (a dark and dreary place). Many cultures worshiped serpents because they were thought to be magic creatures (of prophesy and healing), renewing themselves by shedding their skin (removing the old dead self and being reborn to new life) and living forever. The Hebrews, as far as we know, did not hold such a high place for snakes. Snakes are seen in the Jewish literature as deceptive and dangerous, hiding along the path to strike unwitting travelers. This ability to stay hidden in bushes, under rocks or even camouflaged along the ground until they move to strike is considered a form of darkness (the ability to remain unnoticed). The serpent, in Genesis 3, appears suddenly (to the woman), striking quickly (deceiving her), never revealing his intentions. What is the outcome of his actions? Gods judgment of death on the man and woman, the result of disregarding the command. Did the serpent know this would happen? I believe that he did and that he intended that outcome. In this way, the serpent acts as an anti-image or anti-type. Just as God reveals and separates for the purpose of fulfilling his good will and Adam imitates God in Genesis 2, the serpent (in Genesis 3) also separates for the purpose of his own will, which is not revealed. He separates the woman from the man (Adams dilemma) then the man from God (spiritual death). What God does in plain sight, the serpent does in hiding. Perhaps as an anti-type the serpent is trying to be "like" god but in a way that is different from the man. The man is imitating the character of God. The serpent, on the other hand, is trying to control the situation, bending it to his own will, giving him a sense of power over Gods creation and even over Gods will, thus imitating the power and authority of God apart from the character of God, trying to make himself equal with God or perhaps above God in power. Being "like" God (or "like" a god) then would become a third thematic dichotomy.

The deception of the serpent is a type of darkness, or blindness. The inability to see the truth so you continue to believe what is not truth. He blinds the woman with deception (showing her that she can touch the tree and not die, something that was already true) undermining her fear of the command of God and encourages her to eat. He becomes a murderer by using Gods own judgment (against Him so to speak) to bring death to the woman and thwart Gods will for the man. And because it was done indirectly the serpent thinks he can avoid culpability, and can simply say to God, "you made the rules and I am not the one who broke them." He is not directly responsibility because the action was done by someone else. He shrouds himself in a situational darkness, remaining hidden from the main confrontation between offender and offended, like a puppet-master behind the scene pulling the strings of his puppets. This type of involvement usually makes situations more complex and harder to judge because the one actually responsible is not guilty of breaking the law as it is stated. As the representative of light, Adam failed to judge and dispel the darkness that had entered his kingdom. He did not reveal the serpent for what it was and expel it from the garden and darkness overtook his kingdom. As a form of irony, the writer says that their eyes were "opened" (as though from darkness). But this is the result of having eaten the fruit which God commanded them NOT to eat, it is not a punishment.While before they did not know they were naked, now they do. While before they did not feel compelled to do something about being naked, now they do. They see something about themselves that unnerves them and they assert their own will to fix it effectively separating them from the will of God, who formed them nude in the first place. By asserting their own will they are try to be "like" God in a way that was not intended. They are imitating the serpent in being "like" God and elevating their own will above the will of God.

Finally, God enters the story. I think it is important to lay some ground-work here regarding the judgment of God. His judgment is much more than a time of punishment. It can be that. But I think the best way to describe Gods judgment is as a time of honest assessment. Sort of like a company who has not done so well in the recent past. There comes a point when you have to stop and look honestly at the way things are going, figure out how you can cut, what processes need to change and plan a better strategy for the future, then act. It is like light shining upon a dark situation, revealing not only what has happened but how it will affect things from here on out and what we need to do to fix it. Gods judgment is ALWAYS good and just and His first intention is ALWAYS reconciling what can be reconciled and preserving the direction He thinks is "good". Of course the judgments of God in Genesis 1 were not in response to poor performance, they were simply periodic inspections at the end of a work cycle. The time of judgment for the man and woman has come. The change that has happened to them has deeply affected how they see God and His judgment. Now they fear the presence of God not just the consequences of disregarding His command. First they both try and hide their nakedness (shrouding their nudity from one another?), then the man tries to hide from the presence of God (shrouding himself in darkness). Because the man is responsible for upholding the command and tending the garden, God begins interrogation with him. The man points to the woman and the woman points to the serpent so God begins doling out judgment with the serpent, the root of the problem.

I believe this story is intended for Israel (perhaps the story of Israel) to demonstrate the effectiveness and protective benefit of keeping the commands of God. How darkness enters the land through deception and confusion and disruption in Israels relationship with God occurs by the assertion of any will other than Gods. While judgment is certain to come periodically, it does not have to be bad news. Israel must maintain its rightful place as governor of the earth by proper judgment (according to the will of God) and decisive action. For those who have been grafted in, this presents an incredible warning to maintain the course of faith in Gods provision.