[ -top- ] [ -prev- ] [ -next- ] [ -bottom- ]
by Dr. John Thomas
It is she who is chiefly to blame; for she not only ate herself, but tempted me.
The offence being traced to Eve, the Lord Elohim said to her, "What is this that thou hast done?
" But her ingenuousness was no more conspicuous than Adam's.
She confessed that she had eaten, but excused herself on the ground of a deception having been practised upon her by the serpent: "The serpent beguiled me," said she, "and I did eat.
There is no evidence that the Serpent either touched the tree, or ate of its fruit.
Indeed, if he had he would have committed no offence; for the law was not given to him, but to Adam and Eve only; and "where there is no law there is no trangression".
Besides, Paul says Eve was the first in the transgression.
The Lord God, therefore, did not interrogate the Serpent as He had the others.
He had, by his clumsy interpretation of what he had seen and heard, corrupted Eve's mind from the simplicity of faith, and obedience to the divine law; but he was incapable of showing upon what moral grounds he had called in question its literality.
He thought they would not surely die; because he thought they could as well eat of the tree of life as of the tree of knowledge of good and evil.
He thought nothing of the immorality of the Lord God's solemnly declaring a thing, and not performing it.
Cognizance of the morality of thoughts and actions was beyond the sphere of his mentality.
With all his superior shrewdness, he was neither responsible, nor able to give an account.
All the evidence in the case being elicited, the Lord God proceeded to pass sentence upon the accused in the order of their conviction.
Being incriminated by Eve, and having, in effect, accused God of lying, the Lord began with him, and said,"Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life; and I will put enmity between thee and the woman, and between thy seed and her seed: He shall bruise thy head, and thou shalt bruise his heel".
This sentence was both literal and allegorical, like the rest of the things exhibited in the Mosaic account; being "representations of the knowledge and the truth".
For the information of the unlearned reader I remark, that to allegorize is to speak in such a way that something else is intended than is contained in the words literally construed.
The historical allegory has a double sense, namely, the literal and the figurative; and the latter is as real, as the former is essential to its existence.
Thus, the literal serpent was allegorical of "sin in the flesh"; which is therefore figuratively styled the serpent, etc., as before explained.
The literal formation of Eve out of Adam's side was allegorical of the formation of the church out of him, of whom Adam was the figure; therefore, the church is the figurative Eve, and its temptation illustrated by that of the literal one.
examples of this are almost infinite.
That of Abraham, Sarah and Hagar as allegorized by Paul in the text below, is a beautiful illustration of the relation between the literal and the figurative, as they are employed in the scriptures of truth.
The discernment of the due limit between them is acquired, not by rules, but by much and diligent study of the word.