Genesis 3:18Meaning & Commentary from the Church Fathers

I, the Lord, intended for you to thrive in a world free from sorrow, toil, cares, and afflictions, not subjected to physical wants, but instead to revel in perfect liberty. However, such liberty was not suitable for you, which is why I shall place a curse upon the earth, causing it to yield produce only through arduous efforts and cultivation, rather than as freely as before. Consequently, you will experience relentless sorrows and grief, working tirelessly until wearied, serving as a continual reminder to act with humility and to recognize your true nature.

God did not bless the earth’s produce, for such a gift would have been unchangeable. 'Thorns and thistles shall be brought forth for you.' You, He states, have disregarded great blessings; therefore, attend to the lesser matters. Observe how reasonable the punishments are. Thorns cannot bring death, but they can inflict wounds. And man consumes the earth in anguish. The woman bears children in sorrow, while you labor under distress. This ancient judgment persists even to this day.

Yet, some might argue: if humanity had to face such immense suffering, would it not have been better for them never to have existed? God created a being of splendor and dignity, who soon faced misery and condemnation. The Creator, naturally aware of the future, could not have overlooked it. If He knowingly created humanity, is He not more culpable for the harm inflicted upon those who contributed to humanity's downfall, especially when it is posited that those destined for such misery might have been better off never born, as the Savior remarked about Judas: it would have been better for that man if he had never been born (Mk. 14:21).

To this, I assert that it is perilous and nearly insane to question the Divine will as flawed, or to view God as indifferent to what is right, or able to err in determining what is truly beneficial for us. Rather, we should recognize the perfect nature of the Divine in its wisdom and deeds and refrain from overestimating our understanding (Rom. 12:3), drawing back from fruitless inquiries that carry our own guilt. Furthermore, consider this: for those who have received existence, would it truly have been preferable never to have been born, or is it better to exist and partake in the goodness of the Creator? There can be little doubt in this: for just as it may seem justly preferred for those who face despair not to have been born, it is good and honorable for those who will not face such misery to live and thrive.

This reasoning could also apply to beings far greater than ourselves, namely the blessed angels. Angels and Archangels, Thrones and Dominions, and Seraphim were created by God from nothingness, with the fallen serpent and the wicked beings accompanying him among those created. Together with other holy beings, they filled the highest realms, enjoying a state of existence vastly superior to our own. It is said of the Lord, "With the Cherubim I have anointed you" (Ezekiel 28:14). The holy Cherubim retain their established glory and steadfastness in their original state. Thousands serve before God, while countless others stand ready (Dan. 7:10). Satan, once among them, fell and lost his glory. When he chose to abandon his original position, he willfully rebelled against God, causing the Creator to cease creating holy angels and to reject what was once a glorious creation. Would it not seem an affront if the many who remain loyal to Him, preserving their bond with the Creator and remembering their initial state, were never brought into being? What then can be said of those whose pride led them to lose their former glory? Those who remain steadfast with God, richly blessed by His goodness, shower Him with endless praise. As the blessed David declares: "Blessed are all who dwell in Your house; they will always be praising You" (Psalm 83:5).

Having pondered these matters, let us turn our attention to ourselves. Man was initially created with dominion over his desires and the freedom to pursue his will, for the Divine likeness in which he was formed embodies freedom. Thus, it seems he could only be noble if he enacted virtue of his own volition, exhibiting purity as the fruit of choice, rather than from a necessity that would prevent him from straying from goodness. In the beginning, man enjoyed a clear and willing desire towards that which was right; yet, deceived by the serpent, he foolishly turned his gaze towards the forbidden and committed sin. Consequently, he faced decay and death, for it seems God foresaw the immense benefit of this occurrence: upon turning to sin and allowing his nature to succumb to evil desires, akin to those of unclean spirits, he became continually exposed to his own wrongdoing. Thus, physical death was established, not for complete destruction, but rather for renewal, maintaining the possibility of future restoration, as if God were preserving a shattered vessel.

The Creator anticipated that His creation would suffer corruption, yet He also knew the means of restoration, as the Apostle Paul asserts, proclaiming that salvation through Christ was preordained by the Spirit from ages past. He writes in his letter to Timothy, "Do not be ashamed of the testimony of our Lord Jesus Christ, nor of me, His prisoner; but share in suffering for the gospel of Christ by the power of God, who saved us and called us to a holy calling, not according to our own works, but according to His own purpose and grace, which was granted to us in Christ Jesus before time began, but has now been revealed through the appearing of our Savior Jesus Christ" (2 Tim. 1:8-10).

Additionally, he declares: "And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover, whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified" (Rom. 8:28-30). Note how he affirms that grace in Christ was granted before the ages began and that those foreordained by God, of His own design, are destined to mirror the image of His Son.

In due time, the remission of sins will be realized, which Paul confirms by stating, "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began, but now made manifest, and by the prophetic scriptures, made known to all nations for the obedience of faith, to God, alone wise, be glory through Jesus Christ forever. Amen" (Rom. 16:25-27). The mystery that remained hidden is now disclosed through the law and the prophets, as determined by God the Father.

Through Christ, we are restored to our rightful state, overcoming the maladies inflicted upon us by the devil's deceit. Paul reminds us of Christ, who is our Savior: "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace, which He lavished upon us, in all wisdom and insight, having made known to us the mystery of His will according to His purpose, which He set forth in Christ" (Eph. 1:7-9). In this fullness of time, all things in heaven and on earth will be united under Christ, for we have been made heirs, having been predestined according to His sovereign purpose that we should bring glory to Him who first placed our trust in Christ (Eph. 1:11-12).

Here again, we are predestined (before our calling) in accordance with the Father's foreknowledge, enriched in our faith as if we were enriched even before our physical existence, for God foreknew this and orchestrated it. After the deceiver led Adam astray and he incurred guilt, death ensued, and thus condemnation spread to all humanity, for sin reigned from Adam to Moses, even over those who sinned without imitation of Adam’s transgression (Rom. 5:14).

The Creator, mindful of His creation, provided for us a second root of our lineage, elevating us to the original incorruptibility, so that, as the first Adam, who was formed from the earth, imposed upon us mortality and the trap of decay, the second Adam, Christ, made in likeness to us, secured our freedom from destruction. Just as Adam's disobedience brought punishment, Christ's obedience leads us to partake in the blessings from above, as it is written: "The first man Adam became a living being; the last Adam became a life-giving spirit" (1 Cor. 15:45).

The Apostle illuminates further: "The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man" (1 Cor. 15:47-49). Christ redeemed us from the curse of the law by becoming a curse for us (Gal. 3:13). He humbled Himself, as it is written (Phil. 2:8), and submitted to our condition, not to succumb to the dominion of death like Adam, but to conquer it, for He is the one who gives life to all. Thus, He embraced humanity (John 1:14).

Likewise, Paul teaches: "For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive" (1 Cor. 15:21-22). It would be illogical to assert that Adam, as a mere mortal, transmitted the curse as a natural legacy to all, but the One who is from above, from heaven, who is inherently God, Immanuel, who assumed our likeness to become our second Adam, does not deny those who seek a relationship with Him through faith the fullness of His life. We have been made co-heirs with Him through an extraordinary blessing, and united with Him by partaking in His divine nature through the Spirit. He resides in the hearts of the saints, verifying what John writes: "And we know that He abides in us, by the Spirit whom He has given us" (1 John 3:24). Hence, Christ is our life and our justification. It is also written: "Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life" (Rom. 5:18).

Moreover: "For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous" (Rom. 5:19). Therefore, it is evident that the figure of Christ was foreshadowed in the first Adam, not sharing all features of the image but rather contrasting and opposing traits. He initiated death, judgment, and condemnation for humanity, while Christ is the source of life, blessing, and righteousness. Adam took a woman and became one flesh (Gen. 2:24), resulting in death; yet Christ, uniting the Church to Himself in Spirit, redeems and empowers her, ensuring her triumph over the devil's deceit. Consequently, the Apostle encourages us to be vigilant, stating: "For we are not ignorant of his devices" (2 Cor. 2:11).

The first man, Adam, faced corruption as a consequence of sin, while righteousness was attributed to Christ, who is falsely regarded as a fool by some. Thus, for His suffering and death, He has been exalted with honor and glory, as blessed Paul has articulated (Heb. 2:9; cf. Phil. 2:9). Adam, the first man, faced subjugation to earthly things, while to Christ, all things are made subject; every knee of beings in heaven, on earth, and under the earth bows before Him, and every tongue confesses that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:10-11). Amen.

In the case of thorns and thistles, a more straightforward explanation exists. The phrase, "Thorns and thistles shall it bring forth to you," was directed to humanity concerning the earth after the fall. However, it is challenging to assert that they only began to emerge at that point. Within their very seeds lies a variety of benefits, suggesting that they may have existed apart from humanity's transgression. The emergence of these plants in fields, where cultivation becomes a toil for mankind, likely signals a deepening of this punishment, as they might have thrived elsewhere for the sustenance of birds, livestock, or human needs.

The interpretation that thorns and thistles indicate a pre-existing condition on earth is valid. Previously, they may not have grown for human labor but served as suitable nourishment for various animals that thrive on such vegetation. It is only after humanity's fall, when they began to till the earth, that these plants were produced as a burden for mankind. This transformation is emphasized through the phrase "shall it bring forth to you," indicating a shift; now, what once grew solely for animal sustenance will become labor for humans. Thus, both prior and subsequent to the fall, the ground yielded similar flora, but the distinction lies in their purpose—before, they were intended for animals, and afterward, they turned into a toil for mankind.

9:27), mourns sincerely over our transgressions because he does not carry such a burden that he would grieve excessively. The apostle instructs us on the value of grieving for God's sake rather than for worldly matters. He tells us that our sorrow should be in a spirit of repentance directed towards God, as godly sorrow leads to salvation, while worldly sorrow brings about death (2 Cor. 7:10). Recall the lessons from the Old Testament. Those who endured physical suffering were blessed with grace, while those who reveled in their pleasures faced retribution. The Hebrews who sighed under their toil in Egypt received the grace of the righteous, and because they consumed their bread in hardship, they were endowed with spiritual nourishment. Conversely, the Egyptians, who willingly and happily served the dreadful Pharaoh, earned no mercy.

There is yet another distinction. To the serpent it was declared: You shall eat dust (Gen. 3:14), whereas to Adam it was stated: With sorrow you shall eat the produce of the field (Gen. 3:17, 18). This implies an elevation. When our sustenance is dust, it suggests that we have not transcended the bounds of evil and remain in a lowly state; when it is the grass of the field, it indicates a rise in existence, and only by partaking of bread can we achieve completeness. Thus, let us mature in this life, mirroring the apostle Paul, who declares: It is no longer I who live (Gal. 2:20). This means it is not I who once consumed dust, nor I who previously partook of the grass of the field, since all flesh is like grass (Is. 40:6), but Christ dwells within me (Gal. 2:20), the Living Bread that descended from heaven (John 6:51), Wisdom, Love, Truth, and Resurrection live.

Bear in mind, it is not humanity that is cursed, but the serpent; the ground itself is not inherently cursed, but it becomes cursed due to your actions (Gen. 3:17), and this message is directed towards the soul. The earth is deemed cursed when you are preoccupied with earthly and fleeting concerns. However, it is not entirely cursed; rather, it yields thorns and thistles if neglected by human diligence. If we toil earnestly, we shall have sustenance to sustain us. The law of the flesh stands in opposition to the law of the spirit, and we are called to labor with effort, subduing and mastering the flesh to attain spiritual rewards. If we sow in the flesh, we shall also reap from the flesh; yet, if we sow in the spirit, we shall reap from the spirit! (Gal. 6:8)

The ground, which is cursed because of Adam's actions, symbolizes Adam's flesh, tainted by his deeds, representing the desires of the carnal mind, perpetually under the curse reflected in the lack of virtues—these divine works. Adam’s flesh experiences much anguish and sorrow, reaping only fleeting enjoyment from it. In pursuit of this transient pleasure, his body is plagued by concerns and troubles, akin to 'thorns,' along with formidable temptations and trials—like 'wolfberries' that prickle him from every direction—impacting his mind and igniting desires, making it exceedingly difficult for him to obtain and enjoy, or to attain, the vitality and well-being of the flesh, reminiscent of withered grass. Ultimately, after enduring a cycle of profound suffering, the endeavor for sustenance—symbolized by the sweat of his brow—points to the arduous toil involved in contemplating sensory existence. This effort yields, much like bread, a means to sustain life, whether through labor or other inventions devised for survival.

Alternatively, consider that the 'earth' represents Adam's heart, which received 'the curse'—the loss of heavenly riches—as a consequence for disobedience. This heart is tasted by man amidst numerous sorrows through virtuous actions, which seek to cleanse it from the 'curse' of a guilty conscience. Then, through rational thought, he addresses the worries that grow within it like 'thorns' concerning the nature of physical existence and, like 'thistles,' dry reasoning regarding Divine Providence and the judgement of spiritual realities. In this process, he attains, like 'grass,' spiritual insight. Thus, as if 'in the sweat of his brow,' through skillful practice, he partakes of the imperishable Bread of theology, which alone confers true life and preserves the essence of those who partake of it. Therefore, in a positive sense, the 'earth' represents the heart's purification through spiritual endeavors; 'grass' embodies the knowledge of created beings attained through natural contemplation; and 'bread' signifies the profound mystery of theology.

In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return." Therefore, the one who became corrupt and mortal due to breaking the divine command was rightly confined to a decayed earth and destined to consume perishable food. His previously carefree existence and abundance led him to forget God and dismiss His commandments. Hence, he deserved to toil and earn his sustenance through effort, gradually extracting what he needed from the earth, as if he were dependent on an economist.

Consider how the earth received the sinner after being cursed and stripped of its innate fertility, which once provided fruit without labor. For what purpose? To be worked by him in toil and sweat, yielding only the bare minimum for his sustenance, while remaining barren, producing only thorns and thistles if left uncultivated. Moreover, all creatures, witnessing Adam’s expulsion from Paradise, no longer wished to submit to him, the transgressor. The sun refused to shine upon him, nor would the moon or stars reveal themselves. Springs withheld their water, and rivers ceased to flow. The air hesitated to bring breath to Adam, the sinner. The beasts and creatures of the earth, seeing him stripped of his original dignity, began to scorn him, and all were eager to rise against him. In some way, even the heavens seemed ready to descend upon him, and the earth could no longer endure him.

Yet God, the Creator of all things and of man, acted with wisdom. Foreseeing Adam’s impending disobedience even before the world's foundation and having destined him for a new life and renewal through the grace of holy Baptism, made possible by the incarnate work of His only begotten Son, God held back nature's wrath. In His mercy and goodness, He prevented the creatures from immediately turning against Adam and commanded that they remain subject to him. Though he had become corruptible, the creatures were to serve him for whom they were made, so that when humanity is renewed in spirit, becoming incorruptible and immortal, creation itself, which was made to serve man, would also be freed from its toil, restored alongside humanity to a state of incorruption and spirituality. All of this was ordained by the generous God before the world began.

Moreover, Chrysostom remarks that even though Adam violated the entirety of God's command, the Lord did not completely strip him of all dignity or authority. Instead, He only removed from Adam's control those animals that were less suited to his sustenance. However, those creatures that were essential and beneficial for human life remained under his stewardship.

Furthermore, the earth itself experienced a curse due to humanity's actions: "cursed is the ground because of thee... thorns and thistles shall it produce for thee." This curse is justly imposed, according to John Chrysostom, for the earth was created for man's enjoyment, but due to sin, it has become cursed, thereby affecting humanity's peace and well-being. The author of Genesis indicates that this curse primarily affects the earth's fertility: it shall bear thorns and thistles. Yet, the Apostle Paul extends this notion of the curse to a broader context, indicating that creation itself was subjected to futility not by its own choice, but through the will of the one who imposed it; hence, "the whole creation groans and labors with birth pangs together until now." While we may struggle to define the specific futility that the created order submits to as a consequence of man's fall, its impact is undeniably profound.