The Fall as parable: a cosmic calling in God’s story of restoration - DeepDive Podcast
Erik H. Jansen
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A mystery in Genesis
The opening chapters of Genesis form a foundation that not only describes the creation of the world but also addresses the deepest questions of the human condition: Who are we? Why is there evil? And how do we find our place in God’s plan? In my previous articles, The Book of Enoch: The Theological Key to the Mysteries of the Bible and The Gap Theory: The War That Took Place Between Genesis 1:1 and Genesis 1:2, I explored the cosmic dimensions of creation: from a possible pre-Adamic rebellion that plunged the earth into chaos to the role of fallen angels and the Nephilim in the Book of Enoch. This article focuses on the Fall in Genesis 3, but approaches it as a parable—a timeless story that reveals our calling as humans in a cosmos marked by rebellion.
By comparing the Fall to Jesus’ parable of the prodigal son and placing it in the context of a pre-existent angelic civilization, we uncover a greater narrative of trust, estrangement, and restoration. This article weaves these ideas into a cohesive whole, presenting the Fall as a call to embrace our unique place in God’s cosmic family.
Context beforehand to better understand the rest of the article:
The parable of the prodigal son
A universal story
To understand the Fall as a parable, we begin with a story from Jesus: the parable of the prodigal son (Luke 15:11-32). A younger son demands his inheritance, leaves his father, and squanders his wealth in a distant land. In poverty, surrounded by pigs, he comes to his senses and resolves to return, willing to serve as a hired worker: “I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son; make me like one of your hired servants’” (Luke 15:18-19, NKJV). To his astonishment, his father welcomes him with open arms, throws a feast, and restores him as a son: “Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet” (Luke 15:22, NKJV). These gifts are rich in symbolism:
Robe
Restoration of honor and status, a sign that the son is welcomed back into the family.Ring
Authority and recognition as an heir, a symbol of his restored position.Sandals
Freedom and dignity, for servants went barefoot, but sons wore sandals.
The older brother, who remained faithful, feels jealousy over the feast and refuses to join, revealing tensions within the family. This story is a powerful image of sin, estrangement, and God’s grace, which restores the prodigal son not as a servant but as a son.
The parallels with the Fall are striking:
Rebellion
In Genesis 3, Adam and Eve choose autonomy by eating from the Tree of the Knowledge of Good and Evil (Genesis 3:6), against God’s command (Genesis 2:17). Like the younger son who demands his inheritance, they prefer their own path over dependence on God.Estrangement
Through their disobedience, they are expelled from the Garden of Eden (Genesis 3:23-24), just as the younger son ends up in a far country, distant from his father’s house.Restoration
God promises redemption through the “seed of the woman” (Genesis 3:15), an early hint of a Savior who restores humanity, not as servants but as sons and daughters of God.
As a parable, the Fall is a universal story of humanity’s tendency to abandon God, the consequences of that choice, and the invitation to return to His house, where we are received not as servants but as heirs.
A cosmic context
Angels as a civilization
In my earlier articles, I outlined a cosmic drama that precedes the Fall. In The Gap Theory, I proposed that a heavenly rebellion between Genesis 1:1 (“In the beginning God created the heavens and the earth”) and Genesis 1:2 (“The earth was without form, and void”) plunged creation into chaos (tohu wa-bohu). This war, possibly led by Lucifer, the “first morning star” who fell (Isaiah 14:12-15), was a conflict between faithful angels, who served God, and rebellious angels, who sought to be equal to God. In The Book of Enoch, I discussed how 1 Enoch elaborates this rebellion through the Watchers, fallen angels who imparted forbidden knowledge to humanity, leading to the Nephilim and the flood (1 Enoch 6-8).
Angels are more than abstract spiritual beings; they form a pre-existent civilization with intelligence, free will, and supernatural powers, as described in 2 Enoch, where the kingdom of heaven is practically organized with courts, judges, armies, and knowledge (2 Enoch 20-22). This is not an abstract heaven but an ordered society that existed before humanity. In Job 38:4-7, the “sons of God” (angels) rejoice at the creation of the earth:
“Where were you when I laid the foundations of the earth? […] When the morning stars sang together, and all the sons of God shouted for joy?”
This image evokes an older brother rejoicing at the birth of a younger sibling—humanity.
But some angels, such as the Watchers and Lucifer, rebelled. In 1 Enoch, the Watchers share knowledge of weaponsmithing, sorcery, and astrology with humanity, in exchange for unions with human women (1 Enoch 7-8). This “exchange” was a deliberate act, driven by desire or jealousy.
Why would fallen angels be jealous of humanity? Two unique gifts distinguish humans: the soul and dominion over the earth. In Genesis 2:7, God breathes the “breath of life” into Adam, making him a living soul—something angels did not receive at their creation. Additionally, humanity inherited the earth at its creation: “God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it’” (Genesis 1:28). The earth, created after the angels (Job 38:7), was entrusted to humanity, possibly sparking jealousy among rebellious angels, such as Lucifer, who lost his position in the rebellion between Genesis 1:1 and 1:2. This jealousy mirrors the older brother in the parable of the prodigal son, who is embittered by the festive welcome of his younger sibling.
Two forms of creation
Humanity as a new civilization
The creation of humanity marks the beginning of the parable of the Fall and the rise of a new civilization after the angels. In Genesis 1, God creates the cosmos by His word: “Let there be light” (Genesis 1:3). This is the first creation, in which the angels—a sophisticated civilization with supernatural powers—already exist. Their rebellion, as described in the gap theory, led to a cosmic war between faithful and rebellious angels, with Lucifer as the first morning star who fell. But in Genesis 2:7, God forms Adam with His hands from the dust of the earth and breathes into him the breath of life, making him a living soul.
Humanity is a young, naïve civilization compared to the angels. While angels possessed knowledge and powers they used in their rebellion, humanity was intentionally created with incomplete knowledge, like a younger sibling who must grow. The soul and dominion over the earth make humanity unique. As God’s image (Genesis 1:26-27), humanity receives a calling: to rule over the earth and live in communion with God. Just as the younger son in Luke 15 receives an inheritance, humanity is given everything in the Garden of Eden: a paradise, dominion, and access to the Tree of Life. While I believe Adam and Eve were historical figures, their story in Genesis 3 is a parable, an allegory reflecting the human experience: temptation, estrangement, and hope for restoration.
The serpent
A test of trust through knowledge
The Fall revolves around a test of trust, embodied by the serpent. In Revelation 12:9, the serpent is equated with Satan, possibly Lucifer, the fallen morning star from the gap theory. But we can also see the serpent as a symbol of the rebellious forces already present in the cosmos. In my gap theory article, I proposed that the chaotic state of the earth in Genesis 1:2 (tohu wa-bohu) was a divine judgment following the cosmic war between faithful and rebellious angels, a first “reset” of creation. The Garden of Eden, an oasis of order, becomes the stage for a new test: will humanity remain faithful, or will it succumb to the same pride that disrupted the cosmos?
The serpent tempts Eve with the promise: “You will be like God, knowing good and evil” (Genesis 3:5). This “fruit” is not literal fruit but knowledge—a temptation to gain divine or angelic wisdom. The rebellious angels, with foreknowledge from their rebellion between Genesis 1:1 and 1:2, deliberately exploited humanity’s naïveté, knowing this knowledge was against God’s will. This temptation was a precursor to the large-scale knowledge transfer by the Watchers in 1 Enoch, where fallen angels further corrupted humanity. The serpent offers Eve not only the chance to be “like God” but possibly to be equal to the angels—the older sibling with their advanced knowledge. By choosing the Tree of Knowledge, humanity loses its unique calling as God’s image with a soul.
The Flood
A reset after rebellion
The consequences of rebellion extend beyond the Fall. In 1 Enoch, the Watchers further lead humanity into sin by sharing forbidden knowledge, such as weaponsmithing, sorcery, and astrology, in exchange for unions with human women (1 Enoch 7-8). This knowledge transfer, an echo of the temptation in Genesis 3, was a deliberate exchange, driven by the jealousy of fallen angels over humanity’s soul and dominion over the earth. It is like giving a nuclear bomb to a medieval civilization: without understanding the consequences, such a gift leads to destruction. The Nephilim, offspring of these unions, further corrupted the earth, leading to God’s judgment in the flood (Genesis 6:5-7).
The flood was a divine “reset” of creation, an attempt to purify humanity from the chaos caused by the Watchers’ rebellion. Just as Genesis 1:2 may have been an earlier reset after the cosmic war of the gap theory, the flood reflects God’s intervention to restore order. The Fall, as a test of trust, fits this pattern: humanity, as a young civilization, is given the chance to remain faithful but fails, necessitating further interventions.
Eden
A heavenly paradise
If the Fall is a parable, we must reconsider the Garden of Eden. Is Eden a physical location or a symbolic paradise representing God’s house? In my article on Enoch, I discussed how 2 Enoch describes Enoch’s journey through ten heavens, with paradise in the third heaven (2 Enoch 8) and God’s throne in the tenth heaven, Aravoth (2 Enoch 22). Paul speaks of a “third heaven” (2 Corinthians 12:2), where he experiences paradise. In Revelation 2:7, the Tree of Life is placed in “the paradise of God,” suggesting that Eden is a heavenly reality.
If Eden symbolizes God’s house, like the father’s house in the parable of the prodigal son, the Fall is the story of a young, naïve civilization leaving this paradise. Our destiny is not an earthly garden but the heavenly paradise—the third heaven or the new heaven and earth (Revelation 21:1). The Fall invites us to return to God’s house, where restoration awaits.
The Tree of Life: Jesus as the path to restoration
The heart of the parable of the Fall lies in the Tree of Life. In Genesis 2:9, this tree stands in the center of Eden, alongside the Tree of the Knowledge of Good and Evil. After the Fall, access is blocked (Genesis 3:24), but in Revelation 22:2, the Tree of Life appears in the heavenly city, in God’s house, bearing fruit for healing and eternal life. What if the question is not what the Tree of Life is, but who?
Theologically, everything points to Jesus Christ:
In John 14:6, Jesus says, “I am the way, the truth, and the life.” He is the source of eternal life, like the Tree of Life.
In John 15:1-5, He compares Himself to a vine: “I am the true vine, you are the branches.” He is the life-source to which we must remain connected.
In Revelation 22:14, access to the Tree of Life is promised to those who keep God’s commandments, a role Jesus fulfills as the Mediator of salvation.
The Tree of Life stands in God’s house, just as the father in the parable waits in his house for his child’s return. The Tree of Knowledge represents the temptation of knowledge apart from God, a temptation that began with rebellious angels and culminated in the Fall. Jesus, as the Tree of Life, offers humanity the path back to God’s house, with dignity, authority, and freedom restored, like the prodigal son receiving his robe, ring, and sandals.
Theological reflection
A timeless calling
The Fall, read as a parable, is a timeless invitation to humanity, a young and initially naïve civilization in God’s cosmic plan. It tells the story of our rebellion and estrangement but, above all, of God’s grace, which calls us back to His house. This reflection ties together the themes of this article—the parable of the prodigal son, the angelic civilization, God’s resets, and the Tree of Life—to clarify our calling as God’s children.
The Fall as a parable
The Fall in Genesis 3 is more than a historical account; it is a parable reflecting the human condition. Just as the younger son in Luke 15:11-32 demands his inheritance and leaves his father’s house, Adam and Eve choose autonomy by eating from the Tree of Knowledge of Good and Evil. Their expulsion from Eden mirrors the prodigal son’s estrangement in a far country. But as the father welcomes his son with open arms, not as a servant but as an heir, God offers restoration through the “seed of the woman” (Genesis 3:15). This promise finds fulfillment in Jesus Christ, who invites us to return to God’s house, where we receive dignity, authority, and freedom, like the prodigal son with his robe, ring, and sandals (Luke 15:22).
The human calling
Humanity, created as God’s image with a unique soul (Genesis 2:7), is a new civilization following the angels. While the angels formed a sophisticated society with courts, armies, and knowledge (2 Enoch 20-22), humanity inherited civilization with a distinctive calling: to rule over the earth (Genesis 1:28) and live in communion with God. Our naïveté as a young civilization, intentionally created with incomplete knowledge, makes us dependent on God’s guidance. The Fall was a failure in this calling, but the story does not end in despair. Like Enoch, who “walked with God” (Genesis 5:24), we are called to choose trust and faithfulness, to embrace our place in God’s cosmic family as sons and daughters, not servants (Galatians 4:7).
The angelic civilization and the dangers of pride
The angels, as the first civilization, play a pivotal role in this narrative. Their joy at the creation of the earth (Job 38:7) reflects the delight of an older sibling at the birth of a younger one. But the rebellion of fallen angels, such as Lucifer, the first morning star (Isaiah 14:12-15), and the Watchers (1 Enoch 6-8), reveals the devastation of pride and forbidden knowledge. Their jealousy over humanity’s soul and dominion over the earth led to rebellion, first in the cosmic war between Genesis 1:1 and 1:2, and later in the knowledge transfer to humanity. These rebellions warn us: knowledge without God’s guidance brings chaos, as demonstrated by the serpent in Genesis 3 and the Watchers in 1 Enoch.
God’s resets and commitment to restoration
God’s response to rebellion is not destruction but restoration. The chaotic state of the earth in Genesis 1:2 (tohu wa-bohu) may have been a first reset, a divine intervention following the cosmic war of the gap theory, where faithful angels triumphed over rebels like Lucifer. Centuries later, the flood brought a second reset (Genesis 6:5-7), purifying humanity from the corruption caused by the Watchers and the Nephilim. Both moments reflect God’s commitment to order, despite repeated rebellion. The Fall, as a test of trust, fits this pattern: God gives humanity, as a young civilization, new opportunities to be faithful, even after failure.
Jesus, the Tree of Life
The climax of God’s restoration plan is Jesus Christ, the Tree of Life. In Genesis 2:9, this tree offers eternal life, but access is blocked after the Fall (Genesis 3:24). In Revelation 22:2, it stands in the heavenly city, bearing fruit for healing. Jesus embodies this tree: “I am the way, the truth, and the life” (John 14:6); “I am the true vine” (John 15:1-5). As Mediator, He opens the path back to God’s house, like the father welcoming his son in the parable. Through Jesus, we receive not only reconciliation but also our calling as heirs, with dignity, authority, and freedom restored.
A calling to humanity
This narrative is a calling to every generation. Eden, as a heavenly paradise, points to our destiny: the third heaven (2 Corinthians 12:2) or the new heaven and earth (Revelation 21:1), where God’s throne stands. The two forms of creation—God’s word for the cosmos, His hands for humanity—underscore our unique position as God’s image with a soul. Despite our rebellion and naïveté, God invites us to return to His family. May the Fall, read as a parable, inspire us to live as sons and daughters who come home, guided by Jesus, the Tree of Life, to restore God’s order in a fallen world.
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