Genesis 1-3, part Five.
So after four posts of looking at the nuts and bolts of Genesis 1-3, we need to see that there is much to learn from this story for the position of the church. As Paul says in Ephesians 5, the marriage of Genesis 3 is supposed to be a picture of Christ and the church. Thus, what is true of Adam and Eve in their pure state must of necessity be true of Christ and the church as well. That being said, what is true of Christ and the church must also be true of the man and his wife.
Consider then, if the woman was created as an equal partner for Adam in the joint task of taking dominion of the planet (as discussed in post four), the same must be said of the church. To be sure, I am not claiming that I am individually divine (to do so is heresy), and I do not mean the church in the sense of the Gentilic monolith that is hewn from the stone of Constantinian religion. What I am saying is that the church– the corpus of believers in Jesus– has been given a place of equal partnership with the fullness of the Godhead in the person of Christ, unto the transformation of the globe prior to the coming of the Father at the end of the millennium. This is the glory of intercession: that we who have been made Christ’s brethren and bride should have the ability to move the heart of God to action that we are powerless to affect of our own accord.
If we are to believe that Eve is to be completely subservient to Adam’s whims or flights of fancy (as many would believe and use to justify the exclusion of women from leadership in the church), then Christianity must of necessity become little more than an exercise in “Theistic Fatalism”. In such thinking, we are to be entirely subject to the whims of an immovable, testosterone-laden dictator, and let us all hope that He chooses to act in our best interest. While we give mental assent to the fact that God is good and trustworthy, I can’t think of a single mindset that could be more hazardous to that belief. While this shift away from thoughtless subservience in no way challenges the soverignty of God, it gives place to the “who knows” in Joel 2:14. While we cannot know the mind of God (as if He were to be interrogated and evaluated), we have the power to influence it (Gen 18:16-33). This is because of our place as the Bride of Christ. Oh, what grace has been given to us who deserve so little to have been trusted with so much! God would have been fully justified with extinguishing our little candle of a sun after the fall, and not only did he leave us the light to sustain our existence, as if that weren’t enough, He has redeemed us to Himself and glorified us to the position of His partner, friend and spouse! What manner of love, indeed……
Thus the glorification of the marriage relationship in Genesis 2 is to serve as the glory of the church in light of the coming storm. As the man and woman are united as one in the bond of marriage, so we also have been united to God through the shed blood and ensuing resurrection of Jesus Christ. When Christ returns to Jerusalem dripping with the blood of the degenerate, it is the fury of a husband who has come to fight for the honor of his wife. This is part of the hope for martyrdom. Not only does the life of the witness stand as a testiment to the truth of the message, but by fulfilling their lust with the blood of such a messanger, the earth stores up wrath for itself in the day of the Lord’s vengeance. The force and dignity given to the marriage relationship in Gensis 1-3 should be the glory with which the church views its relationship with God. If this happens, I dare say it would revolutionize the way we view all other forms of doctrine.
I’m sure that I will revisit this topic at a later date as I continue into the fourth year of the Forerunner Justice Program, but that is al that I have to say about Genesis 1-3 for right now. Thanks for sticking around to read my collected thoughts.