Gênesis 3:1-24

EXCURSUS C: ON THE DURATION OF THE PARADISIACAL STATE OF INNOCENCE.

The Bereshit Rabba argues that Adam and Eve remained in their original state of innocence for six hours only. Others have supposed that the events recorded in Gênesis 2:4 to Gênesis 3:24 took place in the course of twenty-four hours, and suppose that this is proved by what is said in Gênesis 2:4, that the earth and heavens, with Adam and the garden, were all made in one day, before the end of which they suppose that he fell. This view, like that which in Gênesis 1 interprets each creative day of a similar period, really amounts to this: that the narrative of Holy Scripture is to be forced to bend to an arbitrary meaning put upon a single word, and drawn not from its meaning in Hebrew, but from its ordinary use in English. More correctly, we might venture to say that the use of the word day in Gênesis 2:4 is a Divine warning against so wilful a method of exposition.

Read intelligently, the progress of time is carefully marked. In Gênesis 2:6 the earth is watered by a mist: in paradise there are mighty rivers. Now, mist would not produce rivers; and if there were mist in the morning, and rain in the afternoon, a long period of time would still be necessary before the falling rains would form for themselves definite channels. A vast space must have elapsed between the mist period and that in which the Tigris and Euphrates rolled along their mighty floods.

And with this the narrative agrees. All is slow and gradual. God does not summon the Garden of Eden into existence by a sudden command, but He “planted” it, and “out of the ground He “made to grow” such trees as were most remarkable for beauty, and whose fruit was most suitable for human food. In some favoured spot, in soil fertile and fit for their development, God, by a special providence, caused such plants to germinate as would best supply the needs of a creature so feeble as man, until, by the aid of his reason, he has invented those aids and helps which the animals possess in their own bodily organisation. The creation of full-grown trees belongs to the region of magic. A book which gravely recorded such an act would justly be relegated to the Apocrypha; for the God of revelation works by law, and with such long ages of preparation that human eagerness is often tempted to cry, “How long?” and to pray that God would hasten His work.
And next, as regards Adam. Placed in a garden, two of the rivers of which — the Tigris and the Euphrates — seem to show that the earth at his creation had already settled down into nearly its present shape, he is commanded “to dress and keep it.” The inspired narrator would scarcely have spoken in this way if Adam’s continuance in the garden had been but a few hours or days. We find him living there so long that his solitude becomes wearisome to him, and the Creator at length affirms that it is not good for him to be alone. Meanwhile, Adam is himself searching for a partner, and in the hope of finding one, he studies all the animals around him, observes their ways, gives them names, discovers many valuable qualities in them, makes several of them useful to him, but still finds none among them that answers to his wants. But when we read that “Adam gave names to all cattle, and to the fowls of the air, and to every beast of the field,” we cannot but see that this careful study of the creatures round him must have continued through a long period before it could have resulted in their being thus generally classified and named in Adam’s mind. At length Eve is brought, and his words express the lively pleasure of one who, after repeated disappointments, had at length found that of which he was in search. “This,” he says, “this time is bone of my bone.”
How long Adam and Eve enjoyed their simple happiness after their marriage is left untold; but this naming of the animals at least suggests that some time elapsed before the fall. Though Adam had observed their habits, yet he would scarcely have given many of them names before he had a rational companion with whom to hold discourse. For some, indeed, he would have found names when trying to call them to him, but only for such as seemed fit for domestication. The rest he would pass by till there was some one to whom to describe them. Thus Eve seems to have known something of the sagacity of the serpent. She, too, as well as Adam, recognised the voice of Jehovah walking in the garden (chap. 3:8); and the girdles spoken of in Gênesis 2:7 seem also to indicate, by their elaboration, that the guilty pair remained in Paradise some time after the fall. The indications of time are, however, less numerous and definite after the creation of Eve than before; but certainly Adam was for some considerable period a denizen of Paradise, and probably there was a longer time than is generally supposed spent in innocence by him and his wife, and also some delay between the fall and their expulsion from their happy home.