Introductory Comments
Scripture charts a path from creation to new creation and Eden to new Eden, where Eden is a model of paradisal relationship with God. Thus, the path to restored relationship with God is envisioned as a return to a new Edenic garden that exceeds the first in greatness and glory.
The Bible opens with creation and immediately following, man is placed in a garden to commune with God. At the end of Scripture, John sees a new creation that is immediately followed by redeemed mankind restored to Eden. It is how Scripture ends, revealing that the Bible is redemptive. Following his placement in the garden, man’s sin exiled him from Eden, setting the stage for a drama that spans the Bible. The third chapter of Genesis to the final chapter of Revelation is the history of God’s efforts to restore man to Edenic relationship with Him.
It gives Eden a unique and enduring meaning in Scripture. It is the object of all those of faith – to be resurrected and restored to relationship with God for ever, depicted as Eden. Thus, Eden has enduring value. It is not merely a story of our past beginning. It is every believer’s future. It is also our present as it is a model of the testing each believer should expect – testing designed to validate our “place” with God.
Much has been discussed in our studies of Eden. Yet it seems appropriate in closing to direct the reader’s attention to how prevalent Eden is throughout Scripture. It is surprising how often Eden appears in various narratives, both in direct references and countless allusions, many of which are missed.
We will begin by focusing upon narratives that recapitulate Eden. These recapitulations truly show how Eden is not just a convenient story of man’s ethical beginnings but shows its present and future relevance to all believers.
Recapitulations of the Edenic Narrative
There are a surprising number of recapitulations of Eden in Scripture. Adam’s Fall in the garden is recapitulated in his sons. Cain, himself a tiller of the ground, failed his “Edenic” test by martyring his brother, the blessed one through whom the promised seed would come.
In martyring his brother, the ground was cursed with unfruitfulness, and he was driven into self-exile in Nod. His sin was escalated in his descendant Lameck who killed a man for injuring him, failing his “Edenic” test (Genesis 4:23).
The flood judgment also recapitulates Eden. It separated Noah from an evil generation through an exodus journey in the ark, saving him by bringing him out of the old world and into a new world, making him a new Adam who then tilled a “garden” – a vineyard where Noah’s drunken, unclothed state brought sin in testing with Ham’s son cursed but Shem and Japheth blessed. Like Cain’s descendants, sin was escalated in Ham’s descendant Caanan who opposed Israel’s possession of Palestine. Further escalation is seen in the descendants of Noah’s sons who failed their testing at Babel, dividing mankind.
Abraham was called out from this divided world and made an exodus to a new land (a garden-like land), becoming the next Adam. His struggles in the land with famine reveal the challenges even the faithful would face in attempting to re-establish Eden and Edenic relations with God. Famine would test his faith in God’s promise.
Abraham’s testing in famine anticipates testing of his descendants, recapitulated first in Jacob and his household (Genesis 47:27) who would live in exile to the land in Egypt. Later, like their father Abraham, Israel would be called to the land, commanded to exodus Egypt where they were tested in the wilderness, again recapitulating Eden. The testing was intended to illustrate if Israel would remain obedient and believe in God’s promise so that they could return to Edenic relationship with Him in the land.
Unlike their father Abraham, it was a test they would fail, barring that generation from entrance to the Edenic land. It would be the next generation, a new generation that had not witnessed the miracles God had performed in Egypt that would gain entrance to Eden.
Yet even here, Israel soon failed again. The covenant of Sinai was re-ratified upon entrance to the land where Israel was warned to live obediently to God’s commands. The lengthy list of blessings and curses in both Deuteronomy 28 and Leviticus 26 are an expansion on earlier Edenic commands to be obedient with attendant blessing of life for obedience and curse of death for disobedience. The blessings bring fruitfulness of people and land, meaning life. The curses bring unfruitfulness of people and land, meaning death, following the model of Adam in Eden.
Thus, Israel in the land becomes a corporate Adam, tested to see if she will remain faithful. Like her time in the wilderness, Israel proved unfaithful despite judgments of unfruitful famine and pestilence. Ultimately Israel was exiled from her land, sent into captivity to Assyrio-Babylonia, recapitulating Adam’s failure in testing. Like Adam, Israel was driven from their garden-like land for sin.
Recapitulations of Edenic Testing at the Beginning & Ending of Ministry
Christ, as greater-than-Abraham was faithful in testing. He was tested in the wilderness – in escalation over the first Adam yet was faithful. Though in the wilderness, it likely was still His new Edenic garden. His testing recapitulated the first Adam.
Hence why Paul can call Jesus the last Adam. Jesus was also tested at the close of His ministry in another garden – Gethsemane. In both tests, He proved faithful. Jesus was thus the antitype of Abraham who was also tested at the start and end of His calling yet proved faithful (go to a land I will show you, and sacrifice your only son).
Israel’s history also seems to reflect this truth of testing at the beginning and ending of her ministry. She was tested in the wilderness at her creation (during the exodus). A key testing was at entrance to the land where Israel failed to obey Moses and enter the land. Their fears, stoked by rumors of giants in the land brought a rebellion, with Israel nearly stoning Moses and grumbling that it would be best to return to Egypt (Numbers 14:1-10). It was a test she failed, barring that generation from the land.
Israel was also tested at the end of her ministry when invited to enter God’s new heavenly land, offered by a greater-than-Moses, Jesus Christ. Again, they rejected the call, refusing to serve Christ and be gathered by Him (Matthew 23:37). They thought if they put Him to death, they could steal the inheritance (Matthew 21:38; Mark 12:7; Luke 20:14).
And in their latter test, they actually put the greater-than-Moses to death (27:25). That generation would also be rejected, subject to die in the wilderness of the nations, never to enter God’s heavenly land (Matthew 24:1-34), never having received the inheritance!
These recapitulations are not purely historical. They provide the pattern for testing for our age where Eden is the venue for testing associated with permanent entrance into God’s heavenly land, the place of His presence. Just as Israel was in the land probationally, so the church is also already in God’s heavenly land in inauguration as we stand in God’s presence through Jesus’ completed work. But in order for our probationary presence in the land to gain permanence, we must be found faithful in testing.
This is often expressed as faithful to death. The individual who turns back is left out. But it also applies to the church corporately. The church was tested during her beginning times by intense persecution and martyrdom that required Christians to demonstrate faithfulness to Christ even when threatened with death. This is the Edenic test the early church faced.
John astutely recognized that testing would also occur at the end of the age. His description of events is a clear recapitulation of the conditions of the early church’s persecution. There is a “new”, “revived” Roman enemy (Revelation 17:9), there is a “new” harlot (Babylon) that seems portrayed as the new apostate Israel in captivity to Babylon (as was historical Israel), there is a “new” persecuting “Nero” (Revelation 13:18) – Emperor Nero’s name is 666 in gematria, who threatens Christians with persecution and death from which the church must remain faithful and overcome (note John’s urging at the end of each of the seven churches (Revelation 2-3). There is even a “new” faithful remnant, the Bride of Christ, those who are faithful even to death, evident in “new” martyrs (6:9). [1]
Thus, Eden’s recapitulations are not just about man’s origins. Eden is not just our past, it is our present and our future. Its teachings are thus timeless and timely for all believers. These recapitulations throughout Scripture make it apparent. As important as these recapitulations are, they are not Scripture’s only witness to Eden as the object of every believer’s desire. Often missed are countless Edenic references and allusions that often go unrecognized in Scripture. It is to these that we will next turn our attention.
Edenic Allusions
Edenic Allusions in the Books of Conquest
In the books of conquest, obedience was a dominant theme, linking it to fruitfulness. “If you follow my decrees and are careful to obey my commands, I will send you rain in its season, and the ground will yield its crops and the trees their fruit”. Obedience thus transforms Palestine into an Edenic garden with an accompanying promise of peace and security (rest) in the land (vss 6-8). Verse 9 adds fruitfulness in numbers of offspring to the promise of a fruitful land with the remainder of the chapter dedicated to warnings that are anti-fruitful, anti-peace and anti-land for failing to obey God’s laws and decrees. It points to Eden restored (redemption) through covenantal compliance.
It is unsurprising when one realizes Israel considered Palestine an interim Eden between the first and final Eden. Interestingly, wisdom is described as a “tree of life” (Proverbs 3:18) where wisdom comes from obeying the law, the symbol of which was the tablets in the ark. The ark was kept in the temple at the center of Israel’s Palestinian garden much like Jewish tradition placed the tree of life at Eden’s center.
Israel’s cycle of obedience leading to restoration and peace in the land see sawed with disobedience that brought famine and subjugation by their enemies, both anti-fruitful outcomes that left many dead and the land barren. This cycle also showed Israel’s inability to hold to the faith and obediently follow God’s commands. Their idolatry was a failure in testing that brought subjugation to the Canaanites or Philistines. Their Edenic garden also became barren and unfruitful like the grounds surrounding the first Eden. This theme is prevalent in Judges, Ruth, Samuel, Kings and Chronicles.
A second theme was warfare to take possession of the land. The warfare was depicted in cultic terms with the ark and priests often leading the battles. It anticipates that believers are to conduct spiritual warfare, not military campaigns. Warfare as part of Israel’s “work” to tend the garden expanding on the responsibility to protect the garden and its occupants from dangerous intruders. This theme is prevalent in Joshua, Judges, Kings and Chronicles.
Edenic Allusions in the Prophetic Books
The Theme of Marriage & Harlotry
The prophetic books bring to emphasis another theme – that of harlotry or prostitution to describe Israel’s idolatrous love of Canaanite gods and their abominable practices. Israel was often called God’s wife with the Sinaic covenant described as a marriage bond. Thus, when Israel prostrated herself to other gods, her behavior was described as infidelity or “playing the harlot” (Jeremiah 2:20; Ezekiel 16:41). It was a form of unfaithfulness to God envisioned as adultery (see particularly Hosea and Ezekiel 16 & 23).
This theme is interesting as its source is marriage in Eden, making it an Edenic allusion! In Eden, the relationship between God and His people (Adam and Eve) was one of faithfulness and fidelity up and until they sinned. Their sin was also a sin of idolatry – the idolatry of self and putting oneself above God by making forbidden decisions.
The prophets often spoke of Israel’s unfaithfulness, prophesying a day when Israel would finally become faithful and be the pure, virgin bride God intended. Yet the prophets also knew that Israel was incapable of faithfulness until being given a new covenant that would circumcise their hearts, allowing faithfulness. Lacking a “heart of flesh” that a new spirit would give them (Ezekiel 11:19; 36:26), their idolatrous behavior proved intractable, leaving God no alternative but judgment.
God’s judgments of subjugation, famine and drought proved ineffective, so God brought Israel into captivity. The Northern Kingdom fell to Assyria and the Southern to Babylon, recapitulating Adam’s Fall and exile from the garden. The language of 2 Kings 17:18 is Edenic. God “removed” Israel “from his presence”, “he thrust them from his presence” (see also 2 Kings 24:3), effectively driving Israel from her Edenic Palestinian garden. It was all designed to end her harlotries.
The Theme of Planting Israel
Their exile brought another Edenic theme of “planting” with God promising to plant Israel again in the land. Concurrent with the planting, God would restore fruitfulness in the land. The promise was contingent upon Israel’s repentance and obedience to God’s commands.
But God also warned Israel he would purify the community before their restoration. With their return, the land would rest, and they would live secure from their enemies. The promise of Israel’s restoration to the land anticipates God creating Eden anew. Israel’s promise of restoration to the land is in fact a promise of restored Edenic relationship.
Thus, passages that speak of marriage and infidelity should be viewed as Edenic. Christ spoke extensively about marriage and fidelity, particularly in passages about the end of the age. It is not surprising given that marriage is a picture of the relationship between believers and Christ (Ephesians 5:21-32).
Edenic Restoration in the Synoptics and John’s Gospel
While the Old Testament writers consistently expressed the hope of Israel’s restoration with the coming of the Messiah, the New Testament authors were intent upon testifying of Christ as the promised Seed, the One who was restoring the kingdom of Israel. The authors record numerous miracles and wonders designed to show that Jesus had restored Israel in blessing while reversing the Edenic and Sinaic curse-judgments of sin and death.
The authors bore witness of numerous Edenic themes they saw fulfilled already in Christ while attentive to show fulfillment had birthed in inauguration, yet still awaiting consummation at Christ’s Parousia. The realization of complete fulfillment at the end of the age was designed to correct Jewish misconceptions that the coming of the Messiah and His kingdom would immediately restore all things.
Traditional Jewish expectation was that the coming of the Messiah would bring an immediate dissolution of the cosmos, a new heaven and new earth, an immediate visible overthrow of the Roman Empire ending the times of the Gentiles and the Messiah taking the throne in Jerusalem of a restored Israelite kingdom.
The misconception made it necessary to show that Israel’s return to the land would follow an Egyptian-like exodus, with a period of testing and disobedience in the proverbial wilderness before final entrance into the land bringing restoration and full possession of the Abrahamic and Edenic promise.
The New Testament authors thus presented Jesus’ miracles and wonders as inaugural proof-signs of Christ’s Messiahship, a token-seal assuring later fulfillment in consummation. They were careful to claim immediate fulfillment of Edenic promises while simultaneously expressing the hope of future fulfillment.
Their arguments indicate believers can enjoy the blessings of Abraham and restoration of Eden though they still live in a world that opposes the Messiah and His kingdom. The immediate realization of fulfillment is an essential testimony to be presented to unbelievers.
It is not just that there is hope of receipt of these blessings in the future but that these blessings may now be enjoyed already, in advance of the kingdom’s final manifestation at the end of the age. This principle should be kept in mind when examining New Testament Abrahamic and Edenic proof texts.
The Announcement of the Kingdom as Eden Restored
The Gospels announce the long-awaited arrival of the promised Seed and His kingdom, taking readers from its announcement – that the kingdom had been brought near, through the kingdom’s development in Israel’s midst (Luke 16:20-21), to its radical injection into the affairs of men at Christ’s death and resurrection.
Much of the Gospels presents Christ as the promised Seed according to Old Testament proof-texts illustrating Christ fulfilled prophecy. Each author invests substantial effort to show Jesus fulfilled the promise to Eve and Abraham according to the prophets (Matthew 2:6, 18; 3:3; 4:4, 6, 15-16; 9:2-6; 8:2-4, 17; 9:18-25, 27-32; 11:10-19; 12:17-21; 22-23; 13:13-17; 13:35; 17:10-13; 21:4-5; 26:31; 27:9-10; Mark 1:1-3; 4:11-12; 9:11-13; Mark 14:27; Luke 3:3-6; 4:9-11, 17-21; 7:27-28; 8:10; John 1:45; 2:17, 19-22, 23; 3:2; 5:36; 11:49-52; 12:15, 37, 40; 13:8; 15:25; 18:9,31-32; 19:24, 28, 36-37).
The announcement of the Promised Seed (the Messiah) implies that Eden is about to be restored. It was this promise, given at the Fall, that was the hope of Eden restored. The announcement of the Kingdom, and that it was drawing near, implied that soon man’s separation from God would end as man would be restored to God’s presence – Eden! Thus, the announcement of the Kingdom was an announcement of Eden restored.
Exodus as an Allusion to Eden Re-Opened & Restored
Noteworthy was the appearance of John the Baptist and Christ in the wilderness (Matthew 3:1; 4:1; 11:7; Mark 1:3, 12-13; Luke 1:80; 3:2; 4:1). Often, they were in Galilee, a place considered the wilderness to cultured Jews of Jerusalem.
Their announcement of a “way” in the wilderness echoed Isaiah, revealing the “way” of return was being built up, prepared for repentant Jews to return to God via the wilderness (Matthew 3:3; Mark 1:4; Luke 3:4; John 1:23). It announced the promised great exodus (e.g., John 3:14; 6:31, 49) prophesied by Moses (Deuteronomy 30:1-5).
Jesus as the Last Adam, Re-Opening Eden, Planting His Word in Israel, Restoring Fruitfulness
Jesus was also a new Adam in a new Eden whom Paul called “the last Adam” (1 Corinthians 15:45). He described Himself as the Sower in a new Edenic garden – the world, scattering seed that was God’s Word (Matthew 13:18-30) which was later spiked with weeds by His enemy. The seed is described as “good seed”, signaling that fruitfulness has been restored (see also Matthew 13:23). [2]
Christ’s followers need not worry about food or clothing as they had already re-entered Eden in inauguration and Christ has supplied fruit and pasture (Matthew 6:25-26; John 10:9). His followers are not to “run after all these things” like “the pagans” (Matthew 6:32) who do not “seek first his kingdom and his righteousness”. They pursue these things on their own as they are outside the garden and not recipients of God’s Edenic care.
That the Sermon on the Mount includes warnings against false prophets (7:15-20), seems to recapitulate Edenic warnings about the subtlety of the serpent. In the new inaugurated Edenic garden, false prophets will offer seductive, appealing deceptions (another new fruit) at the behest of Satan, a greater manifestation of the threat present in the first Edenic serpent. [3] These false prophets are the tares (weeds) introduced by Satan.
The same pattern is evident in Jesus’ sending out of the twelve. They were to take no gold, silver, copper or clothes for their journey. In the new Eden, God would provide what they needed (Matthew 10:9-10). Included with the instructions (vss 5-8) is a warning that they are being sent out “among wolves”, in elevation over the subtle, Edenic serpent.
They are ironically to be as shrewd as serpents – another Edenic allusion in which their shrewd behavior is inverted from the old Edenic garden where only the serpent was shrewd. They will be tested (vss 17-18) as was the first Adam (and last Adam), and thus they must be on their “guard” (vs 17). [4]
In escalation over the prior Eden, they should also not worry even about what they will say as they will be given what to say by the Spirit of their Father (vss 19-20), in contrast to the first Adam, whose own words proved delusive, leading to sin and failure.
But Jesus is the One who watches and keeps the new garden. No one can take one of His followers from His hand. They are secure in Christ who watches over them. God provides for their every need.
Testing as Seed in Restored Eden
Like the first Adam, Jesus was tested but found faithful (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13). In addition to testing at the start of His ministry, He was tested and found faithful at the close of His ministry (Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46) where His disciples failed to “watch”, another Edenic echo and where Judas as betrayer recapitulated the serpent in Eden. These markers attest a new creation and restored Eden. [5]
But in the new Eden, Christ is the ultimate Seed planted in death that brings forth a great harvest of souls. He will separate the tares from the wheat at harvest based upon the fruit borne by each one claiming allegiance to Him.
In the interim, believers can hold to the hope of resurrection recognizing that Jesus was the first fruits of resurrection, the true harvest that brings glory to God, the only One who has power over life and death. Even those Jesus resurrected from death to life (Matthew 9:18-25; Mark 5:38-42; Luke 7:14-15; 8:52-56; John 11:43-44) were proof of the reversal of the Edenic curse of death, a proof most evident in His own resurrection.
Thus, the Gospel writers are careful to show that Jesus is the promised Seed, who as the last Adam, restores what was lost at the Fall of the first Adam. Most critically, Jesus restores life – eternal life through His atoning sacrifice that provides a suitable covering for our sin, unlike the unsuitable covering of Adam’s fig leaves.
Edenic Restoration in the Theme of Marriage
Marriage is introduced in Eden and Paul tells us marriage is a picture of the relationship between Christ and His people. It reveals that marriage is a picture of promised Edenic restoration. Thus, one would expect a prevalence of marriage pictures in the Gospel messages, particularly given earlier pictures of Israel’s exile from her Edenic land for her unfaithful harlotries. That John opens his ministry with water turned to wine at a wedding seems intentional (John 2:2-11).
Gospel authors documented Christ’s frequent marriage teachings and wedding pictures to illustrate the coming of His kingdom and the end of the age. That marriage and wedding pictures portend the end of the age also points to Eden restored in consummation at the close of the age where restored relationship to God is likened to a wedding/marriage.
Jesus’ teachings on marriage (Matthew 5:27-30; 19:3-12; Mark 10:2-12; Luke 16:18) “reset” Jewish expectations, illegalizing divorce on demand. Mosaic teaching allowed divorce and remarriage and religious leaders had granted it on demand without scriptural precedent.
Jesus corrected this misteaching, giving precedent to God’s marital design in Eden, an important starting point where Scripture states that the two become one flesh that was not intended for later separation. Christ clarified that the Mosaic allowance was exceptional, necessitated by the hardness of the hearts of God’s people (Mark 10:5). With Christ’s coming, a new Eden has been opened to His people and the promised removal of the hard-heartedness of God’s people had been accomplished.
To those who accept Christ, their hearts of stone have already been replaced with hearts of flesh (Ezekiel 11:19; 36:26), allowing God’s people to live faithfully to God’s covenantal laws. Intimated in John 15:14-16, Jesus equates obedience with loving God, assuring His disciples the Father would “give you another advocate to help you”, where the context is help for obedience. [6]
With the coming of the new covenant, the Spirit of Truth enables us to be faithful, eliminating the Sinaic divorce capitulation. Edenic relationship between God and His people has been restored in inauguration, and by implication, Edenic relationship between husband and wife has also been restored.
In addition are eschatological implications. That Christ’s disciples feasted when fasting was expected, was explained through a marital metaphor (Matthew 9:14-15; Mark 2:19-20; Luke 5:34-35; John 3:29). Christ’s arrival was likened to a wedding between God and His people, foreshadowing restoration of Edenic relationship to God through Him.
Restoration would also bring separation, envisioned as a wedding in which those invited declined, with invitations then extended to “all the people they could find” (Matthew 22:2-14). Those who declined not only offended their host but some “seized his servants, mistreated them and killed them” enraging the king, who “sent his army and destroyed those murderers and burned their city”. It emphasizes the importance of the event and its attendance. Those offending the king received Edenic curse-judgments, in contrast to the blessed who were in attendance.
Those who were “excluded” – Apostate Israel and her religious leaders, failed to perceive the true spiritual importance of God’s marriage picture (Matthew 22:23-32, Mark 12:18-27; Luke 20:27-39). They were focused upon the rules of earthly weddings rather than focused upon the wedding those earthly marriages represented.
They saw the impossibility of resurrection in earthly marital regulations rather than realizing that the coming wedding brought resurrection of the saints (Matthew 22:23-32; Mark 12:18-27; Luke 20:27-38).
A similar failure is evident in those who declined this spiritual wedding, focused upon preparing for earthly weddings (Matthew 24:36-38; Luke 17:26-27). Their focus was in the present creation that was already passing away (and they with it), missing the grandest (marital) event in history. They failed to perceive its coming would consummate the separating process that would condemn them to hell. [7]
Christ’s warning indicates His people must be focused upon the new spiritual creation, separating themselves from the present physical creation scheduled to burn. The warning to “keep watch” echoes Eden. That these warnings extend to the end of the new age is apparent in the parable of the virgins (Matthew 25:1-13; Luke 12:35-38) in which some of the righteous (described as virgins) failed to perceive the extended length of time between Christ’s inaugurated wedding and its consummation, unprepared for His delayed arrival and excluded from the celebration.
The closing admonishment “keep watch” again echoes Eden, suggestive that there will be a testing of God’s people in their inaugurated Edenic garden at the end of the age, much as Christ was tested at the end of His ministry in Gethsemane.
It points to testing of God’s people at the end of our eschatological age to see if we will hold to God’s commands. God’s people can be envisioned already in Eden (on earth in inauguration), tested for final entry into Eden in consummation (God’s heavenly Eden). [8]
Edenic Restoration in the Theme of Justice
While the Edenic narrative may not seem to address justice, the promise of Seed that would crush the serpent’s head appears to allude to future justice. The injustice committed by the serpent in deceiving Eve with all the consequent judgments that befell mankind must be set right. Justice would be established in the Messianic Seed who would judge the serpent, defeating Him.
Justice is thus seen in the triumph of Christ’s temptation by Satan. His obedience to God’s Word defeated Satan in inauguration. Similarly, Christ’s testing in the garden of Gethsemane at the close of His ministry also dealt a decisive blow, bringing forgiveness and eternal life to Christ’s subjects.
Satan was also driven out of this world (John 12:31) – driven from God’s new Edenic garden. Critically, Christ’s resurrection reversed the curse of death wrought upon the world in Eden, assuring future resurrection for the just.
The role of the Messianic king was to assure justice and Matthew is careful to announce in Christ’s coming would restore justice (12:18-20). Injustice was exposed (Matthew 6:1-3; 21:12-13; Mark 11:15-17) and justice was demanded of the religious leaders (Matthew 21:12-13; 23:23; Luke 11:41-42) with the “inside” of the cup clean when justice is assured to the poor (Luke 11:41).
Edenic Fulfillment in the Theme of Obedience and Blamelessness
The Gospel writers invest significant effort in revealing Christ to be blameless and without sin. It was prerequisite to His mission. His obedience brought triumph in testing where the prior Adam failed, pointing to a new man of a new creation, as does His virgin birth. In introducing the new covenant sealed by the Spirit, a new era has dawned in which His followers are now able to live faithful to the covenant under the enabling power of the Spirit. Christ has not only fulfilled the law but enabled His followers to comply with God’s higher spiritual, the new Torah. Obedience has been achieved in the Edenic Seed and is now possible in His people if they seek Him first.
Edenic Fulfillment in the Theme of Peace and Rest
Creation’s completion and Eden’s establishment brought Sabbatical rest. Christ’s birth brought the announcement of fulfillment of the promise, “on earth peace to those on whom his favor rests” (Luke 2:14; cf. 1:79). Upon seeing Christ, Simeon seemed to sense it saying, “as you have promised, you may now dismiss your servant in peace” (Luke 2:29).
In Christ came the promise of true spiritual rest – “rest for your souls”, to those who would “come” to Him (Matthew 11:28-29). Rejection of Christ would bring the sword of war and division in curse-judgment (Matthew 10:34-36; Luke 12:51-53; cf. Luke 19:38, 42-44) followed by an end-of-the-age uprooting of the disobedient (Matthew 13:30; 15:13).
But Christ’s own were given peace (John 14:27; 16:33), a special gift so they would not be troubled given that in this world they would have trouble. Those within the new garden were commanded to live at peace with one another (Mark 9:50). Peace was extended to those who blessed Jesus’ disciples (Matthew 10:13-15; Luke 10:5-6). Similarly, to some Jesus healed He said, “go in peace”, having been delivered from their afflictions. Jesus offered the same blessing to His disciples post-resurrection when He appeared among them (Luke 24:36; John 20:19, 21, 26), having been delivered from the Edenic curse-judgment of death. In Christ is the deeper meaning of peace and rest fulfilled.
Extending the new Edenic Garden in Acts
For many Christians, one of the more puzzling parts of Christ’s ministry was His insistence on ministering only to the Jews. Yes, they were the first to be called and thus Christ’s message was best placed to them first. But why the absence of any active ministry with Israel’s neighbors?
The answer is best understood in Edenic context. Christ was the Sower who planted God’s new Edenic garden by proclaiming the Gospel to the hearts of his listeners. This was the “seed” garden Christ “tilled”. Christ was in fact accomplishing one of the important Adamic tasks – that of tending the seed-garden He had made. That garden was comprised of those God had called (the Jews).
When we turn to Acts, we see the Edenic partnership on display with Christ’s followers to “extend” the garden that Christ prior “tended”. Thus, there is fulfillment of tending and extending evident in the first Edenic narrative. These events parallel the first Eden in which God planted a garden (tended) and Adam’s role included extending it. In this last Eden however, Christ planted Himself as Seed in the ground in death in order to realize a harvest of resurrection fruit, for which He was the first fruits (John 12:24)!
The failure to see the Edenic connection was at the root of the disciples’ misunderstanding regarding Christ’s ministry. Like the Jewish people, they believed that the Messiah would immediately regather Israel to the land. But the disciples were not told to regather the Jews to Israel. Rather, they were to wait for the Spirit (Acts 1:4) before leaving Jerusalem to traverse the world preaching and proselytizing (1:8) – i.e., extending the garden.
For the disciples, this was unexpected, evident from vs 6, in which the disciples ask “are you at this time going to restore the kingdom to Israel”? The disciples failed to realize that God’s new Edenic garden was spiritual, not physical Palestine just as they had failed to perceive their role in extending the garden.
Those in Christ are a new mankind, spiritual, one in Spirit and purpose. They were to scatter and fill the earth through proselytizing (symbolized in the new global community, the new Jerusalem).
The scattering may have been enhanced by Saul’s persecution of the church, scattering them, bringing the Gospel to both Diaspora and Gentiles (11:19). [9] With proselytizing the Gentiles came a similar outpouring of the Spirit upon the Gentiles (10:44-45). There may have been further enhancement in the destruction of Jerusalem, from which the Christians were to scatter (Luke 21:20-21).
What followed were numerous signs and wonders, healings and even resurrection from the dead, all recapitulating Christ’s ministry. These signs and wonders were signs to the Gentile listeners that Eden had in fact been reopened in Christ and His followers were empowered to extend entry for those who would follow Christ. The miracles revealed that the same benefits offered to Israel were available to Gentiles as well. Both were one in Christ in this new extended garden.
Persecutions followed: the Jewish people and Romans from without, and false teaching and false prophesy from within. It brought warnings to the church, “keep watch over yourselves and all the flock . . . know that after I leave, savage wolves will come in among you and will not spare the flock” (20:28-29).
This warning recapitulated warnings Christ gave to His followers shortly before His crucifixion. More than that however, keeping watch was an Adamic responsibility in Eden!
Thus, in Acts, we see the beginnings of the next Edenic thematic element: testing and being not deceived by the testing.
Edenic Fulfillment Themes in the Epistles
The Epistles address the same Edenic themes:
Fruitfulness/harvest (Romans 1:13; 7:14; 1 Corinthians 3:6-9; 8:3-12; 14:14; Galatians 5:22; 6:7-9; Ephesians 5:9, 11; Philippians 1:11, 22; Colossians 1:6, 10; 2 Thessalonians 2:13; Hebrews 6:7; 12:11; 13:15; James 1:18; 3:12, 17-18; 5:7, 18; 2 Peter 1:8; Jude 1:12)
Marriage/sexual purity (Romans 1:26-27; 7:3; 1 Corinthians 5:9-11; 6:9-10, 16-17; 7:1-16, 25-40; 2 Corinthians 11:2; 1 Thessalonians 4:3; 1 Timothy 1:10; 4:3; 5:11; Titus 1:6; Hebrews 12:16; 13:4; 1 Peter 3:1-7)
Obedience and blamelessness (Romans 2:13; 6:20-23; 13:13-14; 16:19; 1 Corinthians 1:8; 6:9-10; 2 Corinthians 10:5; Ephesians 1:4; Philippians 2:8, 12, 14; Colossians 1:22; 1 Thessalonians 2:12; 3:13, 23; 2 Thessalonians 3:14; 1 Timothy 5:7; 2 Timothy 4:8; 4:14; Titus 1:6-7; Titus 3:1; Hebrews 3:10; 4:2-6, 11; 5:8-9; 7:26; 11:8, 31; James 1:27; 1 Peter 1:14, 22; 2:8; 3:20; 4:17; 2 Peter 3:14; 1 John 2:3, 5; 5:2-3; 2 John 1:6; Jude 1:24)
Justice (Romans 3:26; 15:26; 1 Corinthians 6:1-11; 8:9; 9:1-18; 11:17-22, 27-34; Ephesians 4:28; 6:9; Philippians 4:15-19; Colossians 4:1; 1 Thessalonians 5:14; 2 Thessalonians 2:5-10; 1 Timothy 5:3; Hebrews 1:8; 2:2; 6:2, 10; 10:26-31; 11:33; 12:23; 13:16; James 1:27; 2:15016; 1 John 3:17; Jude 1:15)
Keeping/guarding/watching (Romans 16:17; 1 Corinthians 1:8; 16:13; Galatians 6:1; Philippians 3:2; Colossians 4:2; 2 Timothy 1:13-14; 4:15; Titus 1:10; 2 Peter 3:17; 1 John 2:3; 5:3; 2 John 1:8; Jude 1:21, 24)
Peace/rest (Romans 1:7; 2:10; 3:17; 5:1; 8:6; 12:18; 14:17-29; 15:13, 33; 16:20; 1 Corinthians 1:3; 14:33; 16:11; 2 Corinthians 1:2; Galatians 1:3; 6:17; Ephesians 1:2; 2:14-17; 4:3; 6:15, 23; Philippians 1:2; 4:7, 9; Colossians 1:2; 3:15; 1 Thessalonians 1:1; 5:3, 13, 23; 2 Thessalonians 1:2; 3:16; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; 2:2; Philemon 1:3; Hebrews 3:11, 17; 4:1-11;7:2; 12:11, 14; 13:20; James 2:16; 3:17; 1 Peter 1:2; 3:11; 5:14; 2 Peter 1:2; 3:14; 1 John 3:19; 2 John 1:3; 3 John 1:14; Jude 1:2)
Resurrection (Romans 6:5; 8:11, 18-23, 29; 11:15; 1 Corinthians 6:14; 15:1-58; 2 Corinthians 1:9; 2 Corinthians 4:14; 5:15; Galatians 1:1; Ephesians 2:6; Philippians 3:10, 21; Colossians 3:1; 1 Thessalonians 4:13-14; Hebrews 6:2; 11:35; 1 Peter 1:3;1 Peter 1:21; 3:21)
Though these passages are not directly tied to Eden, their frequency of occurrence reveals the thinking of the Apostles. They understood Eden had been re-opened and the curses beginning with Eden had been nullified in Christ and only blessing flowed to those in Him.
In addition, a prevalent theme developed in the Epistles, is deception or being deceived (Romans 7:11; 1 Corinthians 3:18-19; 2 Corinthians 11:3; Ephesians 4:14, 22; 6:11; Colossians 2:8; 2 Thessalonians 2:3; 2:10; 1 Timothy 2:13-15 – note reference to Eve’s deception in 4:1-2; 2 Timothy 3:13; Hebrews 3:13; James 1:16, 22, 26; 1 Peter 2:1, 2:22, 3:10; 1 John 1:8; 2 John 1:7).
It is an echo of Eden and the Fall. This theme is appropriate given that Eden has been re-opened and access to God re-established. It is also appropriate given that our access is probationary, much as Israel’s access to the land (and God who lived in the land) was probative. It is a reminder that the devil still seeks to destroy whom he can.
Critically, these warnings also anticipate not simply the devil’s desire to destroy the church but anticipate a final great period of tribulation in which the church’s existence will be threatened. Given the great pressure brought upon believers, it is important that its members are not deceived into compromising with the evil world bringing that pressure, recapitulating Eve in Eden. It is nowhere more apparent than in Revelation, our final examination.
Important Edenic Themes in John’s Apocalypse
That Revelation closes with the realization of the new heaven and new earth in consummation (Revelation 21:1) signals redemption’s completion. Accompanying it is a detailed description as Eden restored (22:1-5), infinitely better than the first Eden from which all evil is vanquished, and from which no further testing occurs. It is symbolized in its trees of life and lack of a tree of knowledge of good and evil. It is a land of fruitfulness, evident in the fruit of the trees of life that bear twelve kinds of fruit monthly.
But first an Edenic test is envisioned. The church is warned regarding the dark times ahead and urged to be obedient and blameless – holding to the faith. (chapters 2-3) Then God’s redemptive program is revealed in seven seals that are opened and seven trumpets that seem related to Israel’s ingathering. These precede seven bowls that are poured out as a final judgment against those in opposition to God and His people.
These judgments seem in response to the outcry of God’s martyred saints (6:9-11) who are demanding justice for the crimes committed against them. Knowing God is holy, blameless and just, they request God bring justice to the world by bringing judgment against God’s opponents.
The pressure brought upon the righteous is envisioned as an anti-Seed – the Antichrist, demanding everyone worship the devil – the source of all deceit, or they will be denied ability to buy or sell the necessities of life and put to death. Nations that swear allegiance are not blessed with eternal life but cursed with eternal damnation (14:9-11), having been deceived (13:14) by the Antichrist (20:3, 8, 10). They heighten the pressure on those targeted for the devil’s rage – those who keep God’s commands.
This is the final Edenic test in which the serpent is now a dragon, and the deceit is that life comes through worship of Him and death from failure to acknowledge his lordship. Enforcing his will are countless supporters who are envisioned having an identifying mark (666) reserved for members of this idolatrous community opposed to God and His people. But those who die in Christ will receive rest (14:13) in contrast to the followers of the beast who will receive “no rest day or night” (14:11).
In Edenic marriage echo, God’s faithful community are envisioned as a pure bride, “the bride of Christ”, who keeps herself pure and blameless before God. A second community that is faithful only in outward appearance is envisioned as a harlot/prostitute, in echo of Israel’s history as an unfaithful idolator.
This community attempts to appear like the faithful bride of Christ but idolatrously loves money and the power and privilege it brings. She sees herself as self-sufficient (18:7). Within this false community are members of God’s church (18:4) who ironically have been deceived, despite all the New Testament, Edenic warnings. A remnant will realize it and exodus this community. The others will be destroyed with the destruction of the harlot community.
The prize for faithful, obedience is the blessing of eternal life with Christ in a restored Eden. Those that keep their robes clean are blessed with the right to the tree of life in echo of Eden. But praise be to God, for this final outcome is the antithesis of the first outcome in which Adam exercised his right to the tree of knowledge of good and evil and was barred the right to the tree of life!
Relevance for Christians Today
The recurrent Edenic themes reveal a strong, if not singular focus by all biblical authors to see the Edenic promise made to Eve fulfilled. All authors sought redemption from the curse of sin introduced in Eden. All seem focused upon restoration of Eden as the symbol of redemption secured. All placed their hope of redemption in the promise made to Eve at the Fall.
Their writings consistently evidence language and concepts aligned with Eden. For them, Eden represented perfect blessed existence in the presence of God and all sensed that a return to Eden would end the struggles, disappointments and curse-judgments of our current world, bringing rest to our souls.
All Old Testament authors anticipated that the promised Edenic Seed would come, and all New Testament authors affirm His coming in Christ. The Old Testament authors depicted Israel’s history as Edenic failures, prophesying restoration in Edenic fulfillment. The New Testament authors depicted Israel’s present in Christ as Edenic access re-opened and Israel’s future in Christ as Edenic triumph in testing.
An Edenic background assists understanding of God’s redemptive pan. This view is apparent in the obedience to the command of Christ to go to all the nations – to scatter from Jerusalem, in order to extend the boundaries of the new Edenic “seed” garden until all the earth was redeemed and the garden filled the earth. But the garden was not envisioned as physical land but as a spiritual community “planted” by God in the hearts of men throughout all the world.
But importantly, Eden as background of our Christian walk reveals the need to be faithful, obedient and unblameable if we wish to enter eternal Eden in consummation. This point is critical when believers realize the great tribulation-test that will be faced by the church before the end of our age.
As Jesus was tested at the end of His ministry and obediently gave His life as a redemptive sacrifice, the church at the end of her ministry will face a similar testing and must obediently lay down her life as a redemptive offering to “extend” the harvest, bringing some in the harlot-community to repentance. The servant is not above His master. Forewarned is forearmed.
For Christians today, Eden is a simple way of expressing our “walk” in Christ while on this earth. We must be obedient, unblameable and full of faith to assure our eternal home post-death. Our entire Christian experience can thus be modeled as an Edenic test. Given the history of failures in testing, we should work out our salvation with fear and trembling, recognizing the standard God requires from His people.
We are fashioned in the first Adam’s image, and that is a formula for failure. We must be conformed to the last Adam’s image for success. It requires us to know God’s Word and have faith to follow it when our lives are on the line.
Triumph in testing never comes easy. Eden points the way. Hence why the Edenic narrative is among the most important for Christian living.
[1] In truth, the persecution and martyrdoms occur throughout our age, consummating at the end of the age in the Antichrist.
[2] Eden’s restoration is envisioned against a backdrop of unfruitfulness, evident in the barren womb of Elizabeth (Luke 1:7). Elizabeth and Zechariah were both “righteous in the sight of God, observing all the Lord’s command and decrees blamelessly” (vs 6). Both were “very old” (recapitulating Abraham?), yet God ended their unfruitfulness (Luke 1:24-25) with a son who would bring to end Israel’s unfruitfulness. He would call many to show forth a new fruit of repentance and many would heed the call.
[3] Christ’s warning in the Sermon on the Mount is consistent with that of the Baptist, who in indicting the religious leaders as a brood of vipers, warned those who came seeking repentance (and by implication entrance into the new Edenic garden) to be on their guard and watch, as the new garden yet hosted a brood of spiritually deadly vipers seeking their destruction. Spiritual warfare would be required to banish these Satanic serpents from God’s new Edenic garden, recapitulating Israel’s battles to dispossess the Canaanites and take possession of the land.
[4] The testing they will experience seems to initially unfold in their testing in the garden of Gethsemane in which they were to watch and pray but fell asleep. It is followed by far greater testing that would ultimately cost all but John their lives in martyrdom, many at the hands of the Jewish religious leadership or with their complicity. Testing at the start of their ministries in the garden of Gethsemane parallels that of Christ, who was tested in the wilderness at the start of His ministry.
[5] Even Jesus’ power over nature (heaven and earth), while thematically consistent with Old Testament prophets, shows Jesus as Lord of heaven and earth, with power to still the storms, bounding the waters of chaos and thus restoring Eden (e.g., Matthew 8:23-27; Mark 4:37-39; Luke 8:22-25). Jesus’ walking on the water (Mark 6:47-51; John 6:16-21) provides a secondary example.
[6] See also Luke 1:74 “and to enable us to serve him without fear in holiness and righteousness before him all our days”. (Emphasis mine). Christ brings the heart of flesh that replaces Israel’s heart of stone.
[7] A similar failure is seen in the marriage analogy of Luke 14:8, in which God’s people are urged not to seek the seat of honor and risk public humiliation at God’s grand wedding feast. God’s people of the new Eden must have a new mentality in line with Christ’s new Torah teachings. Even the parable of the lost son, in evidencing that the disobedient son squandered his father’s property on prostitutes (Luke 15:30), hints of an idolatrous lifestyle. The accusation certainly suggests the disobedient son failed to understand the importance of marriage and appropriate sexual conduct in God’s kingdom.
[8] At the beginning of the church age, the early church was tested during the Roman times, notably by Nero. This testing may represent the church testing at the beginning of the age (in inauguration), from which John prophesied an end-of-the-age testing (in consummation) by a greater-than-Nero, consistent with the model laid down by Christ with testing at the beginning and end of His ministry.
[9] The peoples of Babylon were scattered for defying God’s mandate to fill the earth (Genesis 11:1-9). The early church was scattered in persecution by the religious leadership. Given that many were preaching only to the Jews even post-persecution (Acts 11:19), it is possible the events of persecution that brought the scattering of the church recapitulate the scattering of the peoples of Babylon, pointing toward persecution as a judgment against the church for possible reluctance to go through all the world (scatter) and proselytize. If so, God’s judgment of persecution was like Babylon, to assure God’s command was obeyed and thus God brought judgment for good. Inversion may be present in that the scattering of Babel brought division and separation of mankind whereas the scattering of the church brought unity of mankind. Christ’s missionary instructions to flee places where persecution developed may have been intended to facilitate scattering and enhance filling the earth with disciples. The period of peace (9:31) before Herod’s persecutions (12:1) may also point to these events as typical of the events of this age.