(b) Nothing, at first sight, could be more different from the scientific account of the origin of sin, than that account of it which is given in the third chapter of the Book of Genesis.
There we have, to put it shortly, the most profound spiritual teaching in the form of a story, a piece of primitive Hebrew folk-lore. The Divine Wisdom made choice of this channel to communicate to man certain great truths about his nature, realities of the highest plane of his experience, where he moves in the presence of God and realities unseen, unheard. And we can discern at least some of the reasons for the choice of these methods.
The most adequate revelation of the origin of sin which has ever been made to man, must (we are almost justified in saying) have been made to us in some such form as this for the following reasons.
(i) Truth expressed in the form of a story is thereby made comprehensible to men of every stage of culture. “Truth embodied in a tale, shall enter in at lowly doors.” At the door of no man’s mind, who is spiritually receptive, will it knock in vain. To simple and to wise, to the unlearned and the learned,
to the young and to the old, it appeals alike. This form of instruction alone is of universal application.
(ii) Truth thus conveyed can never become obsolete. Scientific treatises in the course of a few years become out of date, left far behind by the rapidly advancing tide of knowledge. Moreover, if we can imagine it possible that in the ninth century b.c., an account could have been composed, under some supernatural influence, in the terms of modern thought, it would have had to wait nearly three thousand years before it became intelligible, and then, in a few decades, or centuries at most, it would in all probability have become once more incomprehensible or, if not that, then at least hopelessly behind the times.
The form of a story, as in the case of our Lord’s parables, alone ensures that truth thus conveyed shall be intelligible to all men at all times. To object to the form, to scoff at or deride it, is as unintelligent as it would be, for example, to disparage the sublime teaching of the parable of the Prodigal Son on the ground that we have no evidence for the historical truth of the incidents.
Moreover, when we place this and the similar stories we find in the early chapters of Genesis side by side with the Babylonian myths with which they stand in some sort of historical relationship, we can trace in the lofty moral and spiritual teachings of the former, as contrasted with the grotesque and
polytheistic representations of the latter, the veritable action of the Spirit of God upon the minds of men. Modern research has, in fact, raised the doctrine of inspiration from a vague and conventional belief to the level of an ascertained fact, evidenced by observation. Just as a scientific man can watch his facts under his microscope or in his test tubes, so such comparison as has been suggested, between Genesis and the cuneiform tablets, enables us to watch the very fact, to detect the Divine Spirit at work, not superseding, but illuminating and uplifting the natural faculties of the sacred writers. But we now turn to the spiritual teaching enshrined in this particular story.
(i) First, we have the fundamental truth that man is made capable of hearing the Divine Voice. Not once in the distant past, but to-day, and day by day, the Voice of God is heard speaking within the depths of consciousness as clearly and as decisively as of old it sounded among the trees of the garden.