Part Two: The Anatomy of Shame

WRITTEN BY DREW MATZ

We left off last week’s discussion with a summary of humanity’s first sin and the long reaching effects it has on our nature. The perfect intimacy that Adam and Eve enjoyed with God was no longer, and for the first time mankind knew shame. The first impulse that they had was to hide from God, and from each other. They were insecure, as they did not have the security of God’s perfect love.

God is now left to pick up the pieces of the shattered relationship. He chastises the serpent who tempted the couple with empty promises, but makes it clear about his fate:

“Because you have done this, cursed are you above all livestock and above all the beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” Genesis 3:14-15

God will ensure that the serpent’s influence over his creation will be limited. He curses the serpent above all livestock. The “dust” that he eats is the same “dust” that man will return to. Thus, the serpent is made to taste death all of his days until his head is ultimately crushed by the one whom He would send.

The woman is now put at enmity with her husband, and her husband will be at odds with his wife. Their life will now be one of toil and struggle:

“By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.” Genesis 3:17-19

Although God has issued his response to the sin of our first parents, he also begins to implement his plan to redeem them along with his entire creation. Because they are now exposed, he covers them with the skins of dead animals and we learn the cost of covering our shame (Gen 3:21). In order for our guilt to be covered, it is necessary that something must die - for the wages of sin is death (Rom 6:23).

This theme of exposure and covering will be paramount when we see our Lord upon the cross. When he is lifted up, his garments are stripped of him, and we see God himself exposed. It is here that we see the gospel in its seed form. It is what the early church fathers referred to as the protoevangelium, as they recognized the implications of what God has predicted - that out of death life will be obtained, and God will provide the garments to cover our guilt.

Further, the suffering of Christ is a restoration of our garden innocence. He begins his suffering in the garden of Gethsemane - but in this garden life will begin to enter the world as opposed to death. In his conversation with the thief on the cross, he alludes to paradise - a Persian word which means garden or oasis. The one who knew no sin is now embodying our nakedness and our shame as he exchanges his righteousness for our iniquity. Crowned with thorns, the weeds brought forth by our transgression, he dies upon the tree, killing our shame along with him.

Thus, it is no accident that the women who showed up to the tomb of Jesus mistook the risen Lord for a gardener (John 20:15). His resurrection has restored us to our garden state, and our lives are now free to blossom with the fruit of the spirit. His death has restored our relationship. In his nakedness, we are covered, and by his blood we are washed clean. The harmony of that beautiful garden is restored, and we can once again stand in the presence of God without shame.