The biblical story of sin

God calls creation 'very good'. Humanity is made in His image, given work, companionship, and one boundary: the tree of the knowledge of good and evil. Freedom and trust are part of the design.

Looking back: Paul calls Adam 'a pattern of the one to come' (Romans 5:14), and Jesus points back to the beginning when teaching about marriage.

The serpent plants doubt ('Did God really say?') and suggests God is holding back good. The couple take the fruit to become 'like God' on their own terms. At once come shame, hiding, blame and broken relationships.

Even here God seeks them ('Where are you?') and promises that the woman's offspring will crush the serpent (3:15), which the early church called the 'first gospel'.

Looking back: Romans 5:12–21 and 1 Corinthians 15:21–22 contrast Adam, through whom death came, with Christ, through whom life comes.

Within one generation comes murder (Cain), then boasting in vengeance (Lamech), then a world 'filled with violence' before the Flood, then Babel's proud tower. Sin moves from the family to whole cultures.

God rescues Israel from Egypt first, and then gives the Law. The Law is a gift for a freed people. But Paul explains that it also exposes sin: it shows what is wrong without giving the power to change the heart.

The prophets call Israel to return, promising mercy. Jeremiah and Ezekiel foresee a new covenant: God will write His law on hearts and give a new spirit. Jesus' parable of the lost son shows a Father running to meet the returning sinner.

John the Baptist names Jesus 'the Lamb of God who takes away the sin of the world'. Jesus lives without sin, gives Himself on the Cross, and rises, breaking death's hold.

The promised Spirit is poured out at Pentecost. Believers now 'walk by the Spirit', bear the fruit of the Spirit, and are being changed into Christ's likeness.

The Bible ends where it began, in a garden-city with the tree of life, but now with no curse, no death and no tears. God dwells with His people.

Adam was tempted in a garden of plenty and fell; Christ was tempted in a barren desert and stood (Matthew 4).

Adam grasped at being like God; Christ, who was God, 'did not think of equality with God as something to cling to' but emptied Himself (Philippians 2:6–8).

Adam's disobedience came at a tree; Christ's obedience was completed on a tree (Galatians 3:13; 1 Peter 2:24).

Adam brought death to all; Christ brings life to all who are in Him (1 Corinthians 15:21–22).

In Eden God asked, 'Where are you?'; in another garden the risen Christ asks Mary, 'Whom are you looking for?' (John 20:15).

Adam and Eve's fig leaves cannot cover their shame, so God makes garments of skin (Genesis 3:21), the first hint that covering costs a life. The prodigal son receives the best robe (Luke 15:22). Paul tells believers to 'clothe yourselves with Christ' (Romans 13:14), and the redeemed in Revelation wear white robes washed in the Lamb's blood (Revelation 7:14). Early baptism gave new believers a white garment for this reason.

Humanity is driven east of Eden, and cherubim guard the way to the tree of life. Israel's later exile to Babylon repeats the pattern. The curtain of the temple, embroidered with cherubim, kept people out of God's presence until it tore at Jesus' death (Matthew 27:51). Revelation ends with the tree of life open again in a garden-city (Revelation 22:2).

Genesis 3–11 repeats the word 'curse'. Genesis 12 answers with 'blessing' five times in three verses, as God calls Abraham so that 'all the families on earth will be blessed through you'. Paul says Christ became a curse for us so that Abraham's blessing might reach the Gentiles (Galatians 3:13–14). In the new creation 'no longer will there be a curse' (Revelation 22:3).