The First Sunday in Lent: Genesis 2:15-17; 3:1-7

This Lenten season begins almost at the beginning of it all.

The Garden of Eden narrative takes us back to the lives of the first two human beings as they live peacefully among the garden flora. The passage is trimmed substantially by the lectionary (at the beginning, in the middle, and at the end) so that the focus of the Sunday reading steers away from the creation of adam or his partner (and other fascinating aspects of the story) and toward the garden and the divine commandment to eat of all but one tree.

The intention of the lectionary is obvious: disobedience of humanity. The Fall, is the take-away theological theme. This theme will, of course, also be in the minds of any congregant familiar with the story. Christians cannot be expected to hear the Eden story without filling in all sorts of interpretive gaps, including notions of sin and punishment.

Yet I want to reframe the story, hoping that a different reading might offer some refreshment. I encourage you to leave behind the familiar readings and venture into new theological territory with me.   

The Eden narrative is not altogether a clear-cut story. Allow me to list just a few literary ambiguities and/or theological thorns that reside in a straightforward reading of our portion of the passage alone. 

·       Why is a single tree off limits to humanity? No explanation is ever given of this tree's peculiarity.

· What does "the knowledge of good and evil" refer to, given that when the couple actually eats of this tree, they realize their nakedness? Additionally, the woman, at least, already appears to understand the nature and reality of disobedience.

·       Why is the punishment for eating from the forbidden tree death? And then why don't they literally die after they disobey and eat? By the way, the serpent tells them they won't die! He speaks the truth.  Of course, interpreters throughout the ages have seen a reference to spiritual death here, not physical death, but this distinction is not obvious in the passage.

·       Why does the tree of the knowledge of good and evil in Genesis 2 become the tree in the middle of the garden in Genesis 3? In addition, why does the restriction change from eating in Genesis 2 to eating and touching in Genesis 3? The divine command not to eat in Genesis 2 is before the creation of the woman, yet the woman is the primary interlocutor with the serpent in Gen 3.

These are just a few of the unresolved issues that live within the text, creating intrigue and displaying its theological power. None of them admits to easy answers. Yet, none of the details are necessary for the thrust of the narrative. The story does not provide a full picture; it leaves ambiguity, but that ambiguity doesn't disrupt the story's basic contour.

I want to approach the passage by focusing on a theme present in Genesis 2-3 that also aligns with the RCL's Gospel reading for this Sunday in Lent.

Matthew 4:1-11 tells the story of Jesus' temptation by the devil. Our story of the origins of the world and humanity also narrates the origin of temptation.  The prevailing emphasis on sin and punishment has jumped over the issue of temptation. At the beginning of the world, temptation appears. Likewise, at the beginning of Jesus' ministry, temptation appears. To be human is to be tempted. 

This temptation is set up by a single prohibition, the first such command by God to humanity: avoid eating from a single tree. Although the reasons for the prohibition are not clearly explained, the consequences are definitely stated forthrightly. The directive is quickly passed over until the crafty serpent brings it back to the woman's attention. This serpent eventually contradicts God's statement about the consequences of eating the fruit. The woman then sees that the tree is good for food, a delight to the eyes, and makes one wise. Now that's tempting! She is not desirous of immortality but wisdom.

The story depicts the human condition. We are given choices. And even when we have so many options (all the trees!), we still want the one we can't have. It's the prohibited one!

The Old Testament Selections for Lent in Year A

The Old Testament lectionary selections for Lent in Year A follow the order of the biblical canon: The Garden of Eden story, Abram’s call, Moses gets water from a rock, Samuel anoints ruddy David as king, and the Valley of Dry Bones. This order allows the minister to retell five compelling and individual stories from the Old Testament. In addition to these important and distinct narratives, the Lenten season during Year A provides an opportunity to link these stories together into an evolving larger narrative about God and humanity that can lead into the explicitly Christian story of Jesus during Holy Week.

A Benediction (Or Miscellaneous Thoughts)

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