The very first prophecy of the Torah concerns the promise of the coming “Seed of the woman” who would vanquish the serpent (nachash) that had originally tempted and deceived Eve (Gen. 3:15). This prophecy is sometimes called the proto-euangelion (“first gospel”), since it is the starting point of all subsequent prophecy and redemptive history revealed in the Scriptures. Indeed, since the mystery of the Incarnation of God the Son (the “Son of Man”) is foreshadowed here, this prophecy is linked to the original woman, Eve. Just as Eve became a carrier of the corruption of human nature by heeding the voice of the tempter, so she would be the carrier of God Himself for the deliverance of mankind through the advent of the Redeemer. In the tragic aftermath of the transgression of the first man and woman, then, God first announced His unfailing redemptive love for the human race that would culminate in the birth, sacrifice, and resurrection of Yeshua our Savior and Deliverer – “born of a woman, born under the law” (Gal. 4:4).
Our restoration begins with God’s love and passion. God’s first question to Adam after he broke covenant was: “Where (אַיֶּכָּה) are you?” – the voice of a loving Father in search of his son (Gen. 3:9). Of course God knew exactly how his son was attempting to hide, though He almost acted as if He was unwilling to believe that he would betray his love by disobeying His commandment. Therefore God’s poignant question was directed to Adam’s heart: “Oh my son, how did you get to this place?” God was giving Adam an opportunity to turn back to Him, to confess the sin, to undergo teshuvah (repentance), to become reconciled… This is the necessary prelude to any honest relationship with God.
Recall that the original promise of the coming Savior was given within the context of the curse and judgment upon Satan: “I will put enmity between you and the woman, and between your seed and her seed; he shall crush your head, and you shall crush his heel” (Gen. 3:15). That God’s promise was first directed to Satan is surely by design, since he “left his first estate” by becoming the “monster in the garden” and was therefore primarily responsible for the transgression of Adam and Eve in the first place (Ezek. 28:13-15,19). The promise delivered to Satan was therefore one of coming retribution and divine judgment: Evil would not have the last word in the matter of mankind, and therefore Satan’s schemes would be avenged by God in the fullness of time (Gal. 4:4-5). Notice, however, that Adam and Eve were not yet judged for their sin when the LORD God gave the promise of the coming of the Redeemer. Before a word of judgment was directed toward them, God’s love and light was already revealed. Indeed, immediately after their judgment was pronounced, “the LORD God made tunics of skin for Adam and his wife and clothed them” (Gen. 3:21) – a clear picture of being compassionately “robed in righteousness” imparted by an innocent sacrifice. The very first sacrifice recorded in the Torah – performed by God Himself – prefigured the coming redemption by the “seed of the woman” who would die as a substitutionary sacrifice for their sins, and therefore Yeshua is rightly called “the Lamb slain from the foundation (or beginning) of the world” (Rev. 13:8). This further explains why Eve’s son (Abel) offered a blood sacrifice that was accepted by the LORD, whereas Cain’s offering the “fruit of the earth” was rejected.
The very first prophecy of Torah therefore describes – in the most succinct form – the coming of the Savior and the great conflict of the ages. First, God declares that He would put enmity (אֵיבָה) between Satan and the woman. This enmity, or “hostile hatred,” was based on the memory of Eve’s misguided trust she evidenced in the garden. When Eve first sympathetically listened to the lies of the nachash (serpent), she immediately began her descent into exile and became a temptress herself. Her first step toward sin was a gullibility or openness that ultimately resulted in a lack of trust of God (which is part of the reason why we must be saved by trusting, as a “like-for-like” reversal of the original sin). At the very dawn of human history, then, we see that “truth” (אֱמֶת) apart from God (א) leads to death (מֵת). Eve was deceived because of Satan, but Adam deliberately chose to disobey God (2 Cor. 11:3; 1 Tim 2:14). In response to her teshuvah, God blessed Eve before He judged her by imparting to her a God-given hatred for Satan and his lies, as well as the promise that she would take part in the birth of the Savior of mankind. The first promise of the gospel, then, focused on the woman and her role in the coming redemption. Notice that Adam later renamed his wife Eve (i.e., Chavah: חַוָּה, the “mother of life”) as an expression of his faith that the promised seed would come through her.
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It is likely that Eve initially believed that her firstborn son Cain (קַיִן) was the promised Seed himself. After all, the miracle of birth surely came as a great shock to her, and Eve’s faith in God’s promise that through her seed would come the deliverer was doubtlessly upon her heart at this time. When Eve called her son “Cain” (wordplay from the verb kana (קָנָה), “to get”), she was expressing her faith in God’s promise: קָנִיתִי אִישׁ אֶת־יהוה / kaniti ish et-Adonai, “I have gotten a man – namely, the LORD” (Gen. 4:1). Eve’s faith was obscured by the translators, however, who rendered the Hebrew as “I have gotten a man with the help of the LORD” (i.e., they inserted the idea of “help” and translated the particle et (את) as “with” rather than as the direct object marker for the verb). The ancient Jewish targums, however, agree with the original Hebrew. For example, Targum Yonatan reads: “I have gotten a man – the Angel of YHVH.” Surely Eve, the first mother of humanity, was endowed with great wisdom from God, especially after she turned to Him in repentance after her disobedience. The straightforward reading of her words, then, expressed her hope that the LORD Himself would be made a man….
Despite her hope that Cain was none other than the God-Man and promised Deliverer, Eve’s hopes were dashed when it became clear that her son was of the seed of Satan (1 John 3:12). His younger brother Abel (הֶבֶל) was a shepherd who evidenced faith in the promise of the coming redeemer by offering blood sacrifice (Gen. 4:3-5). Abel was persecuted and finally murdered by his brother Cain “because his own deeds were evil and his brother’s righteous.” Their spiritual conflict is indicative of the ongoing warfare between the “sons of darkness” and the “sons of light.”
The murder of Abel necessitated that the coming seed would descend through another child, and therefore the Torah describes the birth of Seth (שֵׁת, lit. “appointed”), the third son of Adam and Eve. The Scriptures further state that it was the descendants of Seth who “began to call upon the Name of the LORD” (לִקְרא בְּשֵׁם יהוה), indicating that they had faith in God (אֱלהִים) as the Compassionate Covenant Keeper (יהוה) who would redeem humanity by means of the coming seed. Seth called his firstborn son Enosh (“man”), perhaps in the hope that his child would be the promised Savior (interestingly, bar enosh (בַּר אֱנָשׁ), or “Son of Man,” is the name for the Savior (Dan 7:13).
To continue reading see: “The Gospel in the Garden: Further thoughts on parashat Bereshit.”
Also see: The Gospel in the Garden Podcast
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