PBCC Small Group Study Notes

For February 15th, 2009

Study Notes for Genesis 3:20–24

EXPULSION FROM THE GARDEN

Gerald Neufeld

Setting:
God had just confronted Adam and Eve with the consequences of their sin of rebellion. He had
pronounced his judgment on them. This judgment now continues with their expulsion from the
Garden of Eden. Although these judgements result in hardship for both Adam and Eve, there is
also a ray of hope. Adam – not God1 – names his wife Eve; up to now she had simply been
called “female” (Genesis 1:27), a “suitable helper” (Genesis 2:18), a “woman” (Genesis 2:22,23)
and “the wife” (Genesis 2:24-25; 3:8). Eve means or sounds like the word “life giver” or “living
one” implying that he had hope that life would continue even though the result of his sin was
death. And second, God clothes the man and woman indicating his care for them.

Notes:
3:20 At first, this verse seem out of place; inserted here all by itself. The narrator of the text
tells us Adam’s reason for giving his wife the personal name or title, Eve, which we have
already stated means “life giver” or “living one.” Note that the explanation for the name
(“mother of all the living”) and the name itself (“life giver”) are similar; in Hebrew this is
a ‘word play’ between the two. Certainly there is a great deal of hope in giving her this
name since at this time Eve was not yet a mother; Cain, their first born, would not be
conceived until after they left the Garden. However, at this point in time Adam was
listening and believed when God just told Eve that her offspring would one day defeat
Satan (Genesis 3:15) and so by faith named her Eve (Waltke, Genesis, 95). The faith of
Adam is what connects this seemingly out of place verse with the previous section.
3:21 The LORD God made covering “garments of skin” for Adam and Eve even though they
had attempted to cover themselves earlier with fig-leaves “loin cloths” which were
inadequate (Genesis 3:7). This covering of fig-leaves was man’s first attempt at ‘covering
over’ the effects of sin. The most common covering since has been good works 2
(Ephesians 2:8-9) and religiosity (Boice, 190). The problem is that these things to not
produce a change of heart. By giving them more substantial covering God is indicating
that their alienation from each other and from God was greater than first realized. These
garments are also preparing them for the hostile world outside of the Garden (NET Bible,
notes, 13). Providing “clothing” is also an act of care and concern on God’s part; they were
not able to provide the necessary coverings for themselves and so God provided it for
them. Only God was able to provide them adequate clothing, they could not do it for
themselves.

1 Actually God does name Eve but gives her the same name as the man, “Adam.” See Genesis 5:2. Although many
translations turn “Adam” into a plural (“human beings”) or a collective singular (“man” or “humankind”).

2It is not that good works are of no value at all – clearly they are – it is just that they have no value in dealing with
the problem (results of) sin; that is to make us acceptable to God.

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The use of “garments of skin” resulted from the shedding of animal blood. Many
commentators suggest that parallels can be drawn to the future animal sacrifices to atone
for sin as instituted by Moses at God’s command, ultimately culminating in the sacrificial
death of Jesus. As Waltke states, “the probable death of the animal foreshadows the death
of Christ and his imputed righteousness that adequately covers our shame” (Waltke, OT
Theology, 268). (See Romans 4:7; Galatians 3:26-27).
3:22 The LORD God now gives the reason for expelling them from the Garden. Adam has
become “like one of us 3” and so he now knows “good and evil” as a result he must not be
allowed to live forever. The thought that man would live forever in the eternal bondage
of sin is so unbearable that the sentence does not even finish (there is a “—” in the NASB
and ESV to reflect this).
“tree of life” was first mentioned in connection to the tree of good and evil (Genesis 2:9).
At the time that God prohibited Adam from eating from the tree of good and evil
(Genesis 2:16-17) he does not mention any prohibition in eating from the tree of life.
However now that Adam and Eve have sinned such a restriction is put in place. Adam
and Eve would not be permitted to reverse the effects of their sin (“you shall surely die”
2:17) by eating of this tree; that could only happen through a “literal death and
resurrection” (Boice, 195).
3:23 In order to prevent Adam and Eve from eating of the tree of life, and therefore life
forever, the Lord God expels them both from his temple-garden. There is a word play in
the Hebrew between the words “sent him out” (v.23) and “stretch out his hand” in the
previous verse (v.22).
3:24 The LORD God drove man out of the Garden on the east side (“east of the garden of
Eden”) implying that Adam and Eve were very unwilling to leave on their own. And
places a cherubim to guard the east gate and not permit anyone to eat from the tree of
life and so obtain at immortality. Although he drove them out of this special place where
he had made them, nurtured them and related to them, he had a plan of salvation
already in mind that in the end would be even better; a place where sin and pain would
never again come and where he would live in union with his people forever.
“en I saw “a new heaven and a new earth,” for the first heaven and the first earth had
passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming
down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I
heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the
people, and he will dwell with them. ey will be his people, and God himself will be with
them and be their God. ‘He will wipe every tear from their eyes. ere will be no more death’
or mourning or crying or pain, for the old order of things has passed away.”” (Revelation
21:1-4 TNIV)
The word “cherubim” means to bless or adore. Later we read that two cherubim covered
the Ark of the Covenant (Exodus 25:22). There are also many references in Ezekiel where
they are depicted as living creatures, part human and part animal or bird. They are
referred to only once directly in the NT in Hebrews 9:5 where the reference is again to
the Holy of Holies. Revelation 4:6 describe them but does not name them. Cherubim

3As Waltke states, “The best explanation of the first-person plural is that God is referring to the heavenly
court.” (Waltke, Genesis, 95).

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are specifically associated with God’s throne (his throne attendants) whether in heaven or
in its earthly counterpart (Holy of Holies). Adam failed to guard the Garden (cf. Genesis
2:15) and so God puts cherubim there to guard God’s garden. The cherubim in the
tabernacle and specifically in the Holy of Holies because that is God’s throne room. The
cherubim are God’s attendants. After the garden, God’s special presence (until the coming
of Christ) was in the Holy of Holies.
What happened to the garden? Presumably because of the Flood, the garden was
destroyed and God starts over again. God restores a sanctuary on earth through the
Promised Land. God takes his people from Egypt and settles them in the Promised Land
(as he had placed Adam in the garden). But then he expels them (just like he did with
Adam and Eve) from that Land (out the east side, like Adam and Eve, to Babylon). Since
Eden is now destroyed and the temple is no longer God’s throne room, how does God
provide a place for his people to be with him? He does so by the living Christ – it is
through him that we find God and our rest. Just as Adam and Eve were to have ‘rest’ in
the garden and be in perfect relationship with God and just as the children of Israel were
to find rest in the Promised Land we now find rest by coming to Jesus (Matthew
11:28-29); in this sense Jesus is the garden and the Promised Land. We now have rest
spiritually but it is not yet our eternal rest (See Hebrews 4). God does not want us to find
our complete rest here on earth. It is dangerous to have our longings satisfied here on
earth. As the saying goes, “If our hope is only in this world, we have no hope at all.”
And so Adam and Eve leave the only home they know to create a new world for
themselves and their offspring. Bruce Waltke states this very well: “Adam and Eve leave
the enclosed boundary of the Garden of Eden and walk into a virgin world that will soon
bear the full consequences of their fateful choice. The ‘ādām in God’s image will indeed
become culture makers but not to God’s glory. The line of Cain will develop the arts and
sciences; their seed will “play the harp and flute” and forge “all kinds of tools out of
bronze and iron” (Genesis 4:21-22). They will write poetry that gives full and creative
expression to the human spirit, and in due course they will found universities and grant
degrees in the arts and sciences. But yet it will all be depraved. They will build cities but
name them after themselves and use them to defend themselves against one another. The
good gold and wealth outside the garden (Genesis 2:11-12), given by the Creator to enrich
life, will also arouse their greed and occasion war. They will use their technology not only
to improve their lives, but also to destroy life, turning their inventions against themselves,
threatening mutual annihilation with weapons of mass destruction” (Waltke, OT Theology,
268).

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References
David Atkinson, The Message of Genesis 1-11, The Bible Speaks Today, Old Testament Series
Editor, J.A. Motyer, Leicester, England: Inter-Varsity Press, 1990.

James M. Boice, Genesis: An Expositional Commentary, Vol. 1: Genesis 1-11, Grand Rapids, MI:Baker
Books, 1998.

Derek Kidner, Genesis, Tyndale Old Testament Commentary, D.J. Wiseman General Editor,
Leicester, England: Inter-Varsity Press, 1967.

Bruce Waltke, Genesis, with Cathi J. Fredrids, Grand Rapids, MI : Zondervan Press, 2001.

Bruce Waltke, An Old Testament Theology, with Charles Yu, Grand Rapids, MI : Zondervan Press,
2007.