Is the Earth still Cursed?

In Gen 3:17 God tells Adam:

cursed is the ground because of you; in toil you shall eat of it all the days of your life; thorns and thistles it shall bring forth to you; and you shall eat the plants of the field. In the sweat of your face, you shall eat bread…(RSV)

The "curse" on the ground is because of Adam's sin (his disobedience in eating the fruit of a particular tree in God's special Garden, Gen 2:17). The land is cursed and will bring forth "thorns and thistles," specifically for Adam and because of what he did. He must, as a consequence, laboriously work the land for its produce. In the Garden apparently the land did not require work; it simply produced (Gen 1:29-30; 3:23). There is a similar curse in Gen 4:11-12, as well: the land will not produce for Cain because he killed Abel. Apparently, God's curse of the ground for Adam was not a general curse for all humankind, since another curse was needed to register God's displeasure at Cain's egregious act. But this seems refuted by Gen 5:29, where Lamech claims that the birth of Noah "will bring us relief from our work and from the toil of our hands," which suggests that the cursing of the earth did apply to all flesh.

            Through a great flood God determines to destroy all flesh along with the earth, "for the earth is filled with violence through them" (Gen 6:11-13). Apparently, the earth is to be destroyed because it is corrupted by its association with all flesh (Gen 6:12). God is so delighted with Noah's sacrifice when the flood waters subsided, however, that he vowed never again to "curse the ground because of man" (Gen 8:21), but there is nothing said about the earlier curses being lifted, whether general or specific (Gen 8:20-22).

            The prophet Isaiah seems to share the idea that the earth is generally cursed (Isa 24:3-6). "Therefore, a curse devours the earth, and its inhabitants suffer for their guilt" (Isa 24:6). Why should the earth/ground/land suffer because of its association with "all flesh"? The reason seems to be that God formed Adam/humanity "from the ground" (Gen 2:7):

In the sweat of your face, you shall eat bread till you return to the ground, for out of it you were taken; you are dust and to dust you shall return." (Gen 3:19; cf. Job 34:15; Ps 103:14).

In biblical mythology Adam and the ground are the same kind of "stuff." The answer to my question seems to be that it is on the basis of the same principle (although in reverse) from which Paul argues in 1 Cor 15:21-22 (i.e., the sins of the fathers are visited upon the children, Deut 5:9-10).¹ God appears to be holding the earth responsible for the sins of its progeny, for people are descended from "earth." In this case, the sins of the children are visited upon the father (earth).

            Is the cursing of the earth in Genesis the background for understanding Paul's "restoration" (Rom 8:21) of creation (ē ktsis) in Rom 8:19-22? Possibly. I know of one scholar (there are no doubt many others) who thought that to be the case: James Denny finds the need for the "restoration" of creation in Romans 8:19-22 to be the cursing of Adam in Gen 3:17, "where the ground is cursed for man's sake; he [Paul] conceives all creation as involved in the fortunes of humanity."² Paul never clearly says that in so many words, so far as I know. Only in the rather obscure phrase at the beginning of Romans 8:20 is it possible to infer it when he writes, "the creation is subjected to futility (mataitēti, i.e., meaning its lack of value, or usefulness), which is the condition to which God's curse rendered it for Adam, requiring it to be laboriously worked.

            Colossians 1:19-20 seems to include "all creation" in its "all things on earth or in heaven" (note: Col 1:16, ta panta is everything). If this expression can be said to include all creation, then a Pauline disciple (the author of Colossians) includes even the insentient "stuff" of the universe of God's created works in the economy of redemption.

            The difficulty, however, is that the Bible doesn't speak generally of the restoration of an original creation. By far the more dramatic image in the Bible is the dissolution of the old creation, and the birthing of a new heavens and earth (Isa 65:17, 66:22; 2 Pet 3:7-13; Rev 21:1). Will there eventually be an old creation restored, as Paul seems to think, or the destruction of the original creation and the birth of a new heavens and earth, as "Peter" believes will happen? Who is right Peter or Paul?

How do you see it?

Charles W. Hedrick
Professor Emeritus
Missouri State University

¹For the Idea of blaming the children for their father's sins, see also Exod 20:5-6; 34:6-7. For a rejection of this idea, see Jer 31:29-30; Ezek 18:2-4.

²James Denny, "St. Paul's Epistle to the Romans" in W. R. Nicoll, The Expositor's Greek Testament (5 vols.; Grand Rapids: Eerdmans, 1956), 2.649.

What is the Meaning of Life?

Who among us, at one time or another, has not pondered what the meaning of life is, or asked: Why am I here? What’s life all about? These latter two questions are asking about the life of the individual. This essay, however, looks primarily at the issue from the “perspective” of Life itself.

The dictionary gives two definitions for “mean” used as a verb: (1) to mean is to have in mind as a purpose, to intend; (2) to mean is to intend to convey, to show or indicate, to signify. These definitions lead me to the question: what does Life intend or signify, if anything? Unfortunately, there is no definitive answer to the question. Here is what I think.

According to scientists, the first stirrings of Life on earth were humble:

In those early days lightning and ultraviolet light from the sun were breaking apart the simple hydrogen-rich molecules of the primitive atmosphere, the fragments spontaneously recombining into more and more complex molecules. The products of this early chemistry were dissolved in the ocean, forming a kind of organic soup of gradually increasing complexity, until one day, quite by accident, a molecule arose that was able to make crude copies of itself, using as building blocks other molecules in the soup.¹

This description of origin distantly echoes elements of the Genesis account of creation:

The earth was without form and void, darkness was upon the face of the deep…a firmament in the midst of the waters…separate the waters from the waters…earth put forth vegetation, plants yielding seed…waters bring forth swarms of living creatures… (Gen 1:2, 6, 11, 20 RSV) 

When no plant of the field was yet in the earth and no herb of the field had yet sprung up…a mist went up from the earth and watered the whole face of the ground…formed man of dust from the ground. (Gen 2:4-7 RSV)

The biblical account of creation is a hypothesis and the scientific account is a theory. A hypothesis is a “working hunch or single tentative guess”; a theory is “a broader, more definitely established conceptual scheme. The difference between theory and hypothesis is a matter of degree.”²

However Life on earth may have happened, from inception it must have been self-programmed to survive, continue, and progress—judging by the fact that our earth continues to thrive with Life of all kinds. We Homo sapiens joined this great stream of Life millions of years later.³ Our species emerged from the great stream of Life without being consulted and I doubt we will be consulted about life’s ending or the fading away of our species.

One does well to ponder the meaning of Life, even though there is no definitive answer providing insight into our own personal living of Life. Initially, we pick up a little guidance from the influence of parents, and from that beginning we must make do. The simple truth is we live, and Life will become whatever we make of it.

These observations lead me to think of Life as a spectrum; at one end of the spectrum the meaning of Life is simply the living of it; that is to say: staying alive, or simply existing. At the other end of the spectrum the meaning of Life is living it well, or poorly. Within limits we get to decide which of these three options it will be. Living Life well is whatever one decides “well” is. It might be, as many believe, serving God (if God there be) or helping others; or it might be selling more beer than one’s nearest competitor. Living it poorly translates into frustrating the aggressiveness of life. Life aims at constant movement and improvement. Anything that one does to frustrate or block that intention is living Life poorly. Suicide, war, poverty, ignorance, racism, and other anti-life initiatives all frustrate the bountifulness and progress of Life.

For conscious life-forms⁴ what to do with life becomes an existential choice; non-conscious life-forms⁵ progress over time, or not, by means of natural selection, the process by which organisms change based on genes provided by “parents” and natural circumstances. Life’s prime directive for both life-forms is staying alive and progressing in the great stream of life. It is interesting to me that this areligious directive is not unlike that reflected in Genesis: “Be fruitful and multiply, fill the earth and subdue it, and have dominion…over every living thing that moves upon the earth (Gen 1:28).⁶

Perhaps Life’s prime directive will become clearer if one asks oneself what is the meaning of life during a world-wide pandemic? The answer can only be: staying alive!

Charles W. Hedrick
Professor Emeritus
Missouri State University

¹Carl Sagan, Cosmos, 30-31. Here is another description of life’s origins: https://en.wikipedia.org/wiki/Life#:~:text=Life%20is%20a%20characteristic%20that,and%20are%20classified%20as%20inanimate.

²Louise B. Young, Exploring the Universe (2nd ed.; New York: Oxford University Press, 1971), 23.

³https://en.wikipedia.org/wiki/Human_evolution.

⁴Conscious life-forms: capable of thought, will, design, or perception.

⁵Non-conscious life-forms: https://en.wikipedia.org/wiki/Evolution.

⁶This prime directive is repeated to Noah with some significant differences (Gen 9:3-7). The formula, “Be fruitful and multiply,” is also found at: Gen 28:3; 35:11; 48:4; Lev 26:9; Jer 23:3.