Something took a change there. Spoken of in the book of Beginnings. So deep and so drastic as we can only see by consequence (and believed); but only if we do believe the spirit gave to man the truth in facts.. of what took place. Any man may, if found believing that book as true to God’s telling, can see them, these consequences; but no man can know or understand them apart from Christ and His light. We can read to death but never see. But only when Christ is revealed, and only then, can we read to life.
And if it can be said, this drum must beaten quite fervently.
Listen if you can, to a story. About 60 some odd years ago a school room of children had an uncle of one of the students speak to them. This uncle was called a philosopher, and from what I may gather, probably held a teaching seat somewhere to accord him such a title. But to us he was introduced as a philosopher. He proposed something simple but profound to them all, that caught them in wonder of consideration. It was this:
“If everything in the universe suddenly, instantly, doubled in size, no one would know it”
Do you see? Do you see how this can even capture a child’s mind?
Our own metrics for measuring, even as in this example, are of no use to us as to what was once present, but is now former estate…but also and no less as to present estate in regards to former estate.
We would have no inkling that what once was, no longer is.
Especially, and so much the more so, if we consider Adam in his eating and dying. We may infer from what we see of consequences and that expulsion in the account, that occupation of place surely changed. But rarely might we consider that estate, let us call it of mind, that we infer in the reading took place in Adam.
And to be fair, if such fairness may be informed of and by the spirit and is therefore here made presentable, that the Adam to which command came was in such estate apart from any even knowing what “to die” is. Does one see that?
It is not unfair of God to declare what will happen, unless one adds the codicil that it is unfair to pronounce a consequence to someone unable to give informed consent or assent to its reality. But then we would have to conclude God is either unfair or unjust, or just ignorant to Adam’s estate as in “But God, the fellow has no idea what dying means. And certainly unfair to use it as any dissuasion or “threat or peril of” to keep him from doing it. Why God, it would be like me telling a man if he eats chocolate ice cream he will frugundabunda”
“Unless somehow in your intention…you had something else in mind with this as prep, that would vindicate your doings” Yes, a man might say that. Perhaps with some wisdom. God knows.
The first thing we infer as consequence is Adam hid. We are never told before he had done this or that God had to go asking for or seeking after him. And (God forbid!) we foolishly assume (as some wonderful atheists have proposed) that God in His saying of “Where are you?” means we hold a God of unseeing of all, and ignorance of all. No, God knows. But did Adam now know “where he was”?
We might also infer, if allowed, that there is something in Adam’s not giving of simple answer as in “Oh, here I am behind that third tree from you” Rather we see, not that, but an explanation by him of, and for, his doing. Now Adam is inferring in his estate that nakedness justifies hiding from God, or is a justified thing to do. Oh, the folly. But the folly of man can only be appreciated by the man in Christ, for he is brought to recognize himself. And no less, in that, in Christ, be completely dissuaded from any notion that God is either not able, nor already…seeing all. And Adam did not even know he had died. He couldn’t. Nor had he any “reference” for his former estate (as in the philosopher’s example) for estates…even as so totally different, also leaves one with no metric for knowing one as against the other.
Unless there is an unchanging and unchangeable standard against all can, and must be…measured.
But Adam is now hiding from that. Afraid to see that, now. Or be seen of that.
But we have to be careful about inferences, speculations and assumptions, lest we be found presumptuous. And there may be no greater presumption among us, persistent still to whatever extent remains, that because we read the story as about “a” them (with a sort of observer’s view, thinking we now observe objectively, as God) that it is a them, and not me, or us. Only the believer knows he has passed from death to life, and there is no other way of entry but by resurrection.
But we may not yet know it is, in all, generally applicable to all who have proceeded from Adam, and in his, even that estate, and no less. We are not at all at first reading objectively, we are those in that story. Especially if yet thinking we are reading of someone else. Or other sorts of man.
We have information, but no knowing of significance nor meaning of it. Nor of how it once was so (if we be in Christ) so very true of us. And so very true of all not yet in or of Christ and in their right mind. We cannot but also act nor think but according to that Adamic nature, no matter our claim. Paul told those in subjection yet to a “party spirit” they were acting as mere men. Carnally.
God’s language is made obscure to us, obscure to us in any true meaning of it. Even of Paul’s writing mentioned above. But only, again, the man in Christ will know this. He will know short of having God in all presence he can understand nothing of Him. And he will know that even the prophets, and all who came before Christ had, at best, only the inferences of their own as to what matters meant fully. And we will (if so convinced) therefore have no bucking up against nor bristling at Christ’s saying:
All that ever came before me are thieves and robbers: but the sheep did not hear them.
Likewise it must be made clear that Jesus the Christ is not adding to the law, nor changing or amending it in any way, here:
Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
No, it is not Jesus even expanding upon the law. It is Jesus making clear (especially to any who may have taken any stance upon keeping their zippers closed as being righteous) that “you never got it“. “You thought it mean a this, when truly it has always and only meant this that.” And all men have been made subject to that form of death that causes them to think they know.
Or does one yet wonder if Jesus knows of what He speaks?
For such a one “all His words” have not yet been shown spirit and life. All His word(s). Therefore if you think you have any standing by staying out of your neighbor’s bed with his wife, but still delight in watching her hang the laundry, or walk down the street in a tight skirt…you are in no position to either boast, much less be a “teacher of the law”. Nor caution “others” against it. Or at least till you admit you are in no position to; for the law has caught you also…with your pants down. Too coarse? Too nitty gritty? Then you don’t know how God may speak at all. Read again if need be (or if never read) Ezekiel 23 around verses near 17.
The only legitimate place of occupation is the extolling of God’s sovereignly ministered grace in Christ to such a people, but one cannot know this until he sees it first toward himself, and not with “others” more in need. He cannot pass from death to life apart from knowing he was once among those dead. When dead he will not know he is, but when made alive he will begin to learn what life is…and even, as need be what death truly is. And he will learn this by participation in the Lord’s death, the Lord who truly knows what death…is.
It’s kinda fun to think of oneself as necessary to others as a form of self gratification. Even some crazily insane form of Godliness.
But God sees all the places we are hiding before we even know of it.
And where we stroke ourselves.
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