The Creation and the Fall of Adam and Eve:

Literal, Symbolic, or Myth?

Mark Pretorius1

Abstract
The purpose of this paper is to attempt to explain the deeper
meaning determined in the reference to Adam and Eve, the two
trees, and the serpent found in Genesis chapters 1 and 2. The
intention is to demonstrate that these characters and events were not
mythological anecdotes, but concrete descriptions of factual events
and characters, which have a deeper and added significance and
spiritual importance now. The optimism of this paper is to reach a
conclusion which will appeal to many as a favourable counter to
the quandary and mystification arising from the questions asked.

Introduction

The view that the book of Genesis is myth or allegory will most likely
influence how one interprets associated passages of scripture. For
example, how can one comprehend the significance of John 3:16 if one
were to construe the narrative of the fall in Genesis 3:1–24 as myth or
allegory? As the federal head, Adam symbolized all humankind before
God in the Garden of Eden. When he sinned, it affected humanity for
all future generations. Accordingly, interpreting this narrative as non-
literal significantly dilutes the coming of Christ and his redemption of
all humankind as the second federal head of the human race. This
1
The views expressed herein are those of the author and do not necessarily represent
the beliefs of the South African Theological Seminary.
 Pretorius ‘The Creation and the Fall of Adam and Eve’

would affect related scriptural references that follow this imperative

narrative, hence, presenting a distorted picture of redemption.

Consequently, one would likewise view hell as mythological.

According to Kennedy (2006:57) Christianity’s Augustinian orthodoxy
persuaded many people—over more than a millennia—that hell awaits
any person not saved by Jesus Christ. For Kennedy, this was based on
the second chapter of Genesis imaginatively describing the rebellion of
Adam and Eve. He goes on to say that those scholars who reject the
view of hell and the first primordial humans as fact, are to be admired
for their insight and honesty.

The ramifications of decreeing the first two chapters of Genesis as myth

has grave implications for believing the rest of the Bible. How would
one distinguish which parts of the Bible are myth, and which parts
describe factual events? Who has the authority to make such significant
judgements?

According to Mitchell (1897:913–914), before one can attempt to

answer these questions, one must first answer the question of whether
the story of the fall, and the events that led up to it, is literal history or
an allegory? Did the author of Genesis endeavour to describe the factual
occurrence of a primary man and woman, or, simply hold a mirror up to
human experience in general? However, before answering the
propounded questions, it is necessary to present a brief synopsis of the
emergent hermeneutical predispositions of Genesis, and specifically,
the events surrounding the Garden of Eden.

1. Genesis as Narrative Fiction

Regrettably, it appears that numerous biblical scholars are becoming

passive in their attitude against the proposal that the creation story is an

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allegory or mythological.2 Indeed, some have now embraced the view

conjectured by (chiefly) evolutionists—that the creation narrative is
nothing but fiction. Marcus Borg (2003:49–50), for example, contends
that,

the Genesis stories of creation, the Garden of Eden, the expulsion

of Ada and Eve Cain’s urder of Abel Noah and the flood and
the To er of Babel are hat ight be called ‘purely etaphorical
narratives ’ They are not reporting the early history of the earth and
humankind; they are not history remembered. Yet as metaphorical
narratives, they can be profoundly true, even though not literally
factual.

Borg (2003:52) further deliberates:

A metaphorical approach leads to a very different result. The

Genesis stories of creation are seen as Israel’s stories of creation,
not as God’s stories of creation They therefore have no ore of a
divine guarantee to be true in a literal-factual sense than do the
creation stories of other cultures. When they are seen as
etaphorical narratives not factual accounts they are ‘ yths’ in
Tho as Mann’s sense of the ord: stories about the ay things
never were, but always are. They are thus true, even though not
literally true.

2
The author is aware that one could (and many scholars do) consider the events of
Genesis through the lens of the Literary Framework Theory, accordingly affirming the
creation week structure and the events surrounding the fall to be more figurative than
literal. Mortenson and Ury (2008:212) as an illustration, state that the creation week
and similar events is intended to present Gods activities of creation, rather than a
literal sequential one. The problem is, when applying this to the rest of Genesis 2 and
3 it may leave the narrative open to speculation, thus giving credence to the events as
myth.

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When referring to doctrinal complexities (e.g. the fall of man), some

scholars likewise consider such doctrines fictional anecdotes among
many originating in Genesis. Spangenberg (2007:274), for example,
thinks that the fall of man is mythical narrative, not history. He further
contends that there was an Adam; he was simply a character in a
chronicle, like the serpent that tempted him.

Before expositing such views any further, it is important to define

briefly the term ‘myth’ since it see s that the usage of the term by
theologians is inconsistent.

According to Hamilton (1990:57), many scholars would be quite

content to interpret the creation story and the fall as neither history nor
myth. According to them, it is not history, in the sense that Genesis 1–3
describes past events that actually happened. But neither are they myth,
at least in the historical-philosophical definition of the ter ‘myth’. The
following explanations by Eliade (1967:1), Kirk (1973:57), and Dundes
(1984:45) will suffice. They define the term ‘myth’ as (a) a sacred
narrative explaining how the world and humankind came to be in their
present form, or, (b) a traditional story of purportedly historical events,
serving to unfold part of the worldview of a people, or explain a
practice. Subsequently, one may well interpret these scholarly views of
Genesis from this perspective, instead of events as a fabricated
narrative.

On this, noted scientist and theologian, Ian Barbour (2000:133), has

likewise expressed his reservations on the Genesis account of events
being literal. He remarks:

Because of evolutionary history, the fall of Adam cannot be taken

literally. There was no Garden of Eden, no original state of
innocence, free of death and suffering, from which humanity fell.

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The fall can be taken as a powerful symbolic expression of human

sinfulness, where sin is understood as self-centeredness and
estrangement from God and other people, and, one might add, from
the world of nature.

Unfortunately, the views that the first eleven chapters of 1–11 are
mythological narratives, is prevalent in many evangelical, Presbyterian,
and Reformed scholarly writings (e.g. Gunkel 1997; Jewett 1991; Lever
1970; Van Till, Snow, Stek, Davis and Young 1990; and Waltke
1988).3 The most prominent and influential scholar advocating this
view of Genesis was Dietrich Bonhoeffer (1956; 1997). One may infer
that for Bonhoeffer, the activities surrounding Genesis 1–3 can be
perceived as an aetiological narrative, that is, a language of origins
unfettered from the constrictions of history and science (see Mettinger
2006:68).

However, in defence of these scholarly views specifically pertaining to

‘the fall’, none of the other biblical books refer to the narrative to
explain the origin of sin and mortality. Hence, it is not atypical that
there is a growing number of biblical scholars emphasising that original
sin does not for part of Jesus’ essage Nonetheless this does not
connote the creation story of original sin as fictitious, as shall be
illustrated by the events leading to the deed.

Conversely, those who study creation from a purely scientific and

naturalistic perspective have put forth theories about the origin of life
which are speculative, at best. As indicated by Hartley (2000:57), some
of these theories are, to varying degrees, in greater conflict with the
specific narrative of Genesis 1–2. Only as scientific research continues
3
The rationale behind mentioning these scholarly works is simply to acknowledge
that the ideas surrounding the interpretation of Genesis is still fragmentary, and open
to much debate in varied religious assembles.

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to aid better understanding of the mystery of the origin of life, will the
continuity between the Genesis account of creation, and scientific
theories of origins potentially increase. Ultimately, there can be no
principal conflict between the two approaches—the theological
approach and the scientific naturalist approach—for the world studied
through the scientific method is the world created by God.

Furthermore, Hartley (2000:57) rightly expresses that given the tension

between the biblical account of origin and those of science, biblical
theology has preferably centred its exposition on God’s saving deeds,
spurning substantially references to creation.

In the next segment, a systemised biblical and scientific elucidation of

Adam and Eve (as literal beings) follows. This will make it possible to
elucidate the various difficulties shrouding the narrative of the fall.

2. The Creation of Adam and Eve

Over and above the scriptural references to a literal creation of Adam

and Eve in Genesis (1:26–28; 2:5–7, 15–4:1 and 4:25) new data from
Mitochondrial DNA sampling yielded some curious results. The most
compelling evidence to date for explaining the origin of humanity
comes from collective research conducted by anthropologists,
geneticists, and geochemists. This mitochondrial DNA evidence
establishes that humans descended from one woman in a single location
(cf. Horai et al 1995:532–36; Ruvulo et al 1993:111–535; Sherry et al
1994:761–75; Vigilant et al 1991:1503–7). Likewise, Y-chromosomal
evidence confirms that humanity descended from one man, from the
same location (cf. Pritchard et al 1999: 7360–65; Underhill et al
2000:358–61; Whitfield et al 1995:379–80). With obvious biblical
overtones, according to Ross ( 009: 86) geneticists refer to hu anity’s
mitochondrial DNA ancestors as mitochondria Eve, and to the Y-
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chromosomal ancestor as Adam. Further to this, scientists call the

location from where they originated, the Garden of Eden.

Expanding on this one of the orld’s leading scientists Dr Francis

Collins, head of the Human Genome Project, stated the following
( 007: 6): ‘Population geneticists, whose discipline involves the use
of mathematical tools to reconstruct the history of populations of
animals, plants or bacteria, look at these facts about the human genome
and conclude that they point to all members of our species having
descended from a common set of founders.’ To further cement this idea,
Lioy (2011:31) rightly declares that everyone is organically connected,
or ontologically united, to Adam (that is, biologically, spiritually,
morally, and legally; [cf. Gen 2:24; 3:16–19; Ps 51:5; Rom 5:12–14; 1
Cor 15:21–22]). Lioy (2011:31) advances this suggestion when he
expresses that Jesus, in quoting from Genesis 1:27 and 2:24 to
emphasize the sanctity and inviolability of marriage, premised his
argument on the fact that Adam and Eve were a real couple who lived at
a distinct point in space-time history. This idea of a literal Adam and
Eve is explored further in section 6. The question now is this: what took
place in this garden, which led to the fall of humanity, as experienced
today?

3. The Palistrophic Pattern

The recital of this narrative in Genesis chapters 2 and 3 is intriguing, as

it is in seven sections, set in a palistrophic pattern.

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A. God forms the man and places him in Eden (2–4b–17)

B. God makes a woman to complement the man (2:18–23)
C. The serpent and the woman talk (3:1–5)
D. The couple eats from the tree of the knowledge
of good and evil (3:6–8)
C. God interrogates the man and the woman (3: 9–13)
B. God pronounces punishment (3:14–21)
A. God expels the couple from the garden (3:22–24)

At the centre (D), as indicated by Hartley (2000:58), stands the report of

these archetype humans electing to disobey God. The interchange
between the man, woman, and the serpent provides dramatic movement,
which primarily captures how motivation to disobey God rises from an
inversion of the order of responsibility that God has established.4

From this palistrophic pattern, one gleans that God gave the first
humans the ability to make choices. What constitutes choice is
important, as it goes to show how sin emerged. In its most basic form,
for any person to make a choice, the person’s act ust be free that is, it
must not be determined causally Wellum (2002:259). Hence, a person
could have always chosen otherwise. Basinger (1993:416) puts it this
way: for a person to be free with respect to performing an action, they
must have it within their po er ‘to choose to perform action A or
choose not to perform action A. Both A and not A could actually occur.
However, which will actually occur has not yet been deter ined’ (see
also Hasker 1983:32–44). God infused Adam with the ability to choose,
and Adam chose wrong, as illustrated by his choice in D, the climax of
the palistrophic pattern.
4
This will be revisited at the end of the paper to exemplify how the principles
extracted from this narrative connect with modern human nature today.

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It is unwise to undervalue the significance of this unfolding pattern, as

it substantiates a cogent illustration originating in Genesis 2–3 leading
to the ruinous event, the banishment of the primary humans, and
climaxing in the emerging Christ and his redemptive deed on the cross.
However, one needs to delve deeper into what constituted the fall. This
will require the careful consideration of connected scriptural references,
references that cannot be disregarded by rendering the preceding events
myth.

4. Adams Choice and the Fall

God gave Adam a choice. He could eat from every tree in the Garden of
Eden, except one, the tree of the knowledge of good and evil ‘And the
Lord God co anded the an “You are free to eat from any tree in
the garden; but you must not eat from the tree of the knowledge of good
and evil, for when you eat of it you will surely die”’ (Gen 2:16–17).
Adam had a choice, and he chose not to obey God.

This narrative is developed further in Genesis 3:1–6 and 23–24; two

additional voices are introduced to the narrative:

Now the serpent was craftier than any of the wild animals the Lord
God had ade He said to the o an ‘Did God really say “You
must not eat fro any tree in the garden?”’ The o an said to the
serpent ‘We may eat fruit from the trees in the garden, but God did
say “You must not eat fruit from the tree that is in the middle of
the garden, and you must not touch it or you ill die ”’ ‘You will
not surely die’, the serpent said to the o an ‘for God knows that
when you eat of it your eyes will be opened, and you will be like
God kno ing good and evil’ When the woman saw that the fruit
of the tree was good for food and pleasing to the eye, and also
desirable for gaining wisdom, she took some and ate it. She also

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gave some to her husband, who was with her, and he ate it (Gen
3:1–6).

The immediate consequences of eating from the tree of knowledge

become obvious. Their act of self-assertion shattered the harmony
humans had enjoyed with God, each other, the animals, and the
environment. This lead to the following decisive pronouncement by
God: ‘So the LORD God banished him from the Garden of Eden to
work the ground from which he had been taken. After he drove the man
out, he placed on the east side of the Garden of Eden cherubim and a
flaming sword flashing back and forth to guard the way to the tree of
life’ (Gen : –24).

The narrative evidently presupposes that Adam and Eve only had
virtuous thoughts prior to the sin, even though it was not clear to them.
In other words, they never understood anything contrary to good.
According to Larkin (2010:34), however, Adam and Eve perceptibly
developed a conscience upon partaking of the tree of good and evil.
One could infer that it was the origin of dualistic thinking, that is, the
origin of an evil conscience vis-à-vis a pure conscience. Thus,
materialisation of dualistic thinking immediately begets additional
difficulties. Adam and Eve now understood fear (a fear of God firstly),
which led to remorse and an attempt to cover their sin.

It seems reasonable to assume the author of Genesis was proposing to

give readers a literal explanation of the origin of sin. The rationale may
be twofold, namely, (a) it lines up with his habit as observed in the rest
of his work, and (b) the close relation between this narrative, and
subsequent passages (intended for literal interpretation) warrant the
standpoint taken.

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To expand on this, it is necessary to explain the significance of the trees

and the serpent, as they now emerge as key players in the narrative of
the fall.

5. Literal, Symbolic or Myth?

To assume that the narrative of the fall is mythological, one would be

forced, by default, to accept the entire creation story as myth. If one
contests one portion of the Bible, is it not reasonable to question other
portions too? How would one know which portions are true, and which
are not, and what criteria is applied to make such a judgement?
Furthermore, who sets the criteria? One cannot be selective in which
portions are mythological and which are not. This inevitably leads to
Bultmannian methodology (see Bultmann 1961, 1984), in which the
criteria for demythologising the Bible become predetermined views of
what is and is not reasonable to modern man.

Nevertheless, there are hermeneutical approaches that assist to bring out

the sense behind the literal writing. This by no means diminishes the
truth of Scripture, but rather, brings forth the veiled implications found
in these sacred writings. Thus, in interpreting whether the trees in
Genesis were factual or not one has to respond ith a ‘yes’

This solicits several questions. Firstly, if the trees were factual, they
appear to possess power to give eternal life, and impart death,
depending from which tree one ate? A literal reading of Genesis 2:9 and
17 and 3:2–7 necessitate this.

But, this leads to additional questions. Logically, it seems these trees

had the power that scripture ascribes to God alone. An impasse

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therefore becomes obvious: who had the power to give Adam life or
take it away; a tree or God?5 Evidently, something is amiss, or is it?

In the subsequent sections, I hope to elucidate on this professed

dilemma, and clarify questions often asked on this ‘mystery’. The
following four points provide the interpretive key:

1. One would need to accept the story of two trees in the Garden of
Eden and the temptation Ada and Eve faced by the serpent’s
lies as factual truth (properly understood), not myth.
2. The trees had no intrinsic power; they were merely visible
sy bols of God’s po er
3. The trees also sy bolised God’s po er of choice given to Ada
and Eve; a choice to exercise their free will.
4. For their free will to be rightly free, the choices offered had to
have the same appeal for it to be a fair choice. Thus, although
both trees brought forth a desire to eat (as both were pleasing to
the eye), they were forbidden to eat from the one.

To consolidate further the rationale for literal trees and a literal serpent,
it is essential to reinforce the reasoning for a literal Adam, for he is the
principal character in the narrative of the fall.

According to Duffield and Van Cleave (1983:140), liberal and neo-

orthodox theologians generally interpret the first eleven chapters of
Genesis as myth. However, the following elements make the literal
interpretation more feasible:
5
Elohim is the generic term for God in Hebrew and emphasizes the power and
creative aspects of God. God alone has this power.

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a) Nowhere in the Bible is the narrative of Adam interpreted

symbolically. If the creation and fall stories were allegories, the
spiritualised interpretations would have been numerous.
b) There is no indication in the book of Genesis (between chapters
eleven and twelve) that suggests a change from allegory to
history. Noah is as much a real character as Abraham and
Adam.
c) Parallels between Adam and Christ are made by the Apostle
Paul. Since Christ is an historical person, it is not likely that he
would be an antitype of a non-historical character (see Rom
5:14; 1 Cor 15:22–45.)
d) In two genealogies recorded in later books of the Bible, the
name of Adam is listed alongside obvious historical characters
(see 1 Chr 1–2; Luke 3:23–38). Adam is additionally included in
the genealogy of Christ alongside others, like David, Abraham,
Isaac, and Jacob.
e) Real geographical locations are included in the story of Adam,
such as Assyria and the river Euphrates.
f) The fallen condition of man is very literal. An actual fallen state
can hardly be attributed to a mythical event. Furthermore, the
fact that humanity has made remarkable progress scientifically
while simultaneously making no progress morally, ethically, and
socially, clearly points out hu anity’s sinful nature.

One should observe that, for the Apostle Paul, the primary human
disobedience is a key element in his theology of redemption (Rom
5:12–14). One can reasonably conclude that Adam was a factual being,
in a factual garden, having faced an actual test.

Considering all the evidence put forward hitherto, alternative options of

a mythological Adam appear fairly diminished. It additionally initiates

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ideas that the rest of the story is also literal, but with symbolic and
metaphorical meanings.

6. The Serpent: Fact or Myth?

The character of the serpent presents another potential theological

complexity.6 If the serpent was factual, did it symbolise something
other than a creature which spoke and tempted?

If Adam was a literal being (as proposed in §5), one may conjecture
reasonably that the trees were literal yet with a symbolic meaning. If
one concludes this, then logic dictates the serpent was real—the context
of the story compels this. But why does the narrative include a serpent,
and not some other creature? What was the significance of God making
use of a serpent?

Firstly, Moses (the implied author of Genesis and the Pentateuch) was
born in Egypt and grew up in the royal household of Pharaoh. The first
part of Acts 7:22 states: ‘And Moses was educated in all the learning of
the Egyptians ’ According to Currid (1997:155) the author of Exodus
and Numbers was familiar with Egyptian practices and beliefs. The
Exodus and Numbers accounts, dealing with serpents, properly reflect
ancient Egyptian customs of the New Kingdom Period. Thus, one can
rightly perceive that the Hebrew people, who left Egypt with Moses in
the exodus, were also accustomed to Egyptian culture and life.

Secondly, it is not a coincidence that the first five books of the Hebrew
Scriptures incorporate several references to serpents, or to creatures
6
There have been many proposals to identify the serpent, but the most common one is
Satan The idea of Satan as God’s cos ic foe ho ever did not develop until uch
later, sometime in the postexilic era (see 1 Chr 21:1 and Zech 3:1–2). It must be noted
that the author of Genesis did not connect the serpent and Satan (Hartley 2000:73).

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frequently interpreted as serpents, using disparate Hebrew terms. For

the Hebrew people in Egypt, surrounded by people who worshipped
snakes as the attributes or personifications of various gods, the serpent
would have been a prominent character, according to the Encyclopaedia
Americana (1988:25, 100). It was a common phallic representation of
pagan practices often used symbolically in parts of scripture. Thus, for
the Hebrews, the serpent required no introduction.

Furthermore, God used this paganistic culture (of the Egyptians) against
them (Exod 7:8–12). For example, the role of magic was significant in
Egypt. This cannot be overlooked, especially in connection to their
beliefs in serpents, and particularly, to the Exodus passage of Aaron’s
rod and the agician’s serpents (Mircea 1987:49–50). Again, because
the snake was significant to Pharaoh, his people, and the Hebrews, it
required no introduction–it was a powerful symbol to them.

Although the symbol of a snake is predominantly associated with evil,

there are occurrences where the symbol was a depiction for good. An
example of this is the narrative of the Hebrew people, in which God
sent fiery serpents among the people, in response to their criticism of
the manna he provided (Num 21:6). Once the people of Israel repented,
God told Moses to make a fiery serpent and set it on a pole. In this
narrative, the serpent represented deliverance from sin, for anyone that
looked upon this ‘statue’ lived. As stated in the New Unger's Bible
Dictionary (1988:185), the significance of looking on the bronze
serpent and living, has a similar connotation. Healing is based on faith,
not on the copper serpent itself. This is also emphasised in John 3:14–
15, where Jesus refers to this incident, reflecting that the Son of Man
must be uplifted, that all who believe on him will have everlasting life.

According to Cooper (1978:146–148), the serpent symbolized both

good and bad—life energy, resurrection, wisdom, power, cunning,

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death, darkness, evil, and corruption. One can observe the power of
their paganistic culture exhibited clearly here, which presumably God
turned and used for the Hebrews’ good (Num 21:9). In subsequent
scriptural passages, it becomes apparent that the serpent is not just a
snake, but customarily used to symbolise many types, especially the
devil (e.g. Rev 20:2, 12:9, Luke 10:18; John 8:44). It may be tempting
to conjecture this as the reason that God, when narrating the story to
Moses, used the serpent symbolically. Equally, nothing here implies the
serpent is non-literal. However, it certainly illustrates that, from the
Israelites’ experience in pagan Egypt and its relation to snakes, the
Hebrews would have readily understood the evil significance of the
devil materializing in the form of a serpent, in order to tempt.

Furthermore, Genesis 3:1 clearly teaches that the serpent was a beast of
the field which God had created. This implies that the serpent is not a
supernatural being, further strengthening the case of a factual, rather
than mythological serpent. One should also reflect on the following.
Why would the narrator change from history to myth in a few
sentences? When considering God and man in the narrative, the
literality, as maintained by Murphy (1863:142–143), has never been
questioned by those who acknowledge the event to be factual.
Therefore, why would one now question the literality of the serpent?

It is therefore possible to infer that the serpent ‘ ho’ tempted Adam and
Eve was factual, but also, symbolic of the devil himself. However, this
poses another question: did the serpent have the power to tempt Adam
and Eve to the point of them disobeying God? This is significant, as it
demonstrates God’s character and willingness to help Adam and Eve to
overcome their temptation. Since God is omniscient, God knew that
Adam and Eve would disobey. This also raised a further question: if
God is omnipotent and omniscient, why did he not prohibit the serpent,
as the devil in the form of a serpent is no match for an omniscient and
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omnipotent God? Although this is a complex question to answer, the

scriptures allude to God sanctioning sin to beget his providential design.
This included permitting the serpent to persuade Adam and Eve to sin.

7. God’s Providence and the Sinful Acts of Humanity

The preceding statement necessitates the engagement of the following

difficulty: the relationship between God’s ork and the committing of
sinful acts by humans. Consequently, it is necessary to distinguish
bet een God’s nor al orking, in relation to human actions, and his
working in relation to sinful acts. The scriptures make it clear that God
is not the cause of sin Ja es records ‘When tempted, no one should
say “God is te pting e” For God cannot be tempted by evil, nor
does he tempt anyone; but each one is tempted when, by his own evil
desire, he is dragged away and enticed’ (Jas : 4) John declares: ‘For
everything in the world—the cravings of sinful man, the lust of his eyes
and the boasting of what he has and does, comes not from the Father
but fro the orld’ ( John : 6)

But, if God does not cause the sinful actions of humans, what does it
mean to say that humanity is under Gods influential providence? Strong
(1907:423–425) declares that there are several ways in which God can,
and does, relate to sin within his providence. He can prevent it, allow it,
direct it, or limit it. In each case, God is not the cause of human sin, but
acts in relation to it. The following illustration is helpful.

God does not always prevent sin. At times, he simply wills to allow it.
Although it is not what he would desire to occur, he acquiesces in it. By
not preventing the wilful sinning of humans, God essentially makes
certain that humanity will indeed commit sin. Nonetheless, he does not
cause them to sin, or render it necessary that they act in that fashion
(see Acts 14:16, Rom 1:24–28).
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God can also direct sin. While permitting certain sins to occur, God
nevertheless directs them in such a way that good comes out of them.
This is what Stauffer (1955:207) calls the law of reversal. Probably, the
most dramatic recorded occurrence of this is the story of Joseph.
Throughout the narrative of Joseph’s life one sees the providential
hand of God on him. When he did come face to face with his brothers,
who had previously tried to kill him, he was able to declare: ‘So then, it
was not you who sent me here, but God. He made me father to Pharaoh;
lord of his entire household and ruler of all Egypt’ (Gen 45:8).
Moreover, after the death of Jacob, he reiterated to the : ‘You intended
to harm me, but God intended it for good to accomplish what is now
being done the saving of any lives’ (Gen 50:20). One should
recognise here the remarkable nature of divine omnipotence. God often
permits humans to do their worst, and still carry out his purposes.
However, even when God permits sin to occur, he imposes limits
beyond which it cannot go. This leads to the question, why God
permitted the fall?

Although this paper specifically focuses on the literality of the

characters in Genesis 2 and 3, the question, why God allowed the fall,
requires succinct mention. This is a controversial question indeed. The
momentous works of Calvin (Gerrish 2004), Luther (Tappert 1959),
Augustine (Taylor 1982), or Barth (1969) testify to this fact. Of all the
proposed solutions to the question, the answer of Williams (2007:229–
230) seems most plausible. It is only through God permitting Adam to
sin that he revealed specific attributes of his person. For example, there
would have been no Calvary or demonstration of his unparalleled love,
absolute holiness, mercy, and grace. Since deep love is only manifest
under extreme conditions, it seems that God allowed this extreme
condition (the fall) in order to manifest the full depth of his love
towards humanity. Thus, God permitted the serpent to tempt Adam and

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Eve, much in the same way individuals are tempted today. To believe
otherwise would surely be a criticism of God’s character as an
omniscient, omnipotent being, and ascribe to the serpent more power
than to God.

Certainly, human nature desires independence, power, and choice, as

graphically illustrated by Adam and Eve. This is especially true in light
of God decision to endow human beings with the power to make
choices. The question, therefore, is this: from which tree do we choose
to eat? The tree of good and evil that leads to banishment and death, or
the tree of life found in Christ which leads to eternal life?

To illustrate this further, those who receive Christ as Saviour and Lord,
are no longer in Ada but in Christ the Last Ada God’s ne federal
representative.

‘Most assuredly, I say to you, he who hears My Word and believes in

Him who sent Me has everlasting life, and shall not come into
judgement, but has passed from death into life’ (John 5:24).

‘And so it is written, the first man Adam became a living being. The
last Adam became a life-giving Spirit’ (1 Cor 15:45).

The events described in Genesis chapters 1 and 2 are not mythological.

It is important for each Christian to understand and believe this, for
such truth forms the foundation of other essential doctrines Without a
proper understanding of the nature of God, the literal fall of the man
Adam, the inability of man to win salvation through good works, and
the principle of substitutionary sacrifice, one can never fully understand
salvation through the gospel of Jesus Christ.

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Conclusion

Many theologians and biblical scholars share the view that the Bible
should be taken seriously, but not literally. The consequence of such
sentiments is the view that Genesis is most likely mythological, or at
best, an aetiological narrative which really only witnesses to a
fundamental and enduring relationship between God and the world.
However, such a view is incorrect, for scripture conveys religious ideas
that one may accept independent of any cosmology, ancient or modern.
In fact, current research on mitochondrial DNA confirms the existence
of common descent (i.e. a literal first human couple).

The history of the fall recorded in Genesis chapters 2 and 3 is, for all
intent and purpose, a literal history. It records facts which underlie the
entire system of revealed truths. The Lord and the Apostles make
references to the fall and Adam, not only as revealed truth, but also, as
furnishing grounds for all God’s subse uent dispensations and dealings
with humanity.

A correct theological understanding of the fall of Adam and Eve makes

plain the fact that the characters in the narrative of the fall are literal
characters, and not mythological. The subtlety of a humanistic view of
sin, as argued by some professing to be Christians, is merely a veiled
denial of original sin inherited by Adam’s disobedience in the Garden
of Eden.

Any view which is in conflict with the impact of sin in a fallen world is
not an option. The fallen condition of man is literal, and devastating.
Man cannot take care of himself. God had to intervene through the
coming of Christ.

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