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be shared by all mankind and that through Christ all men should rise to a loftier rank than that which belonged to them by their creation. They should be ?partakers of the divine nature? ( <600104>1 Peter 1:4 ), and share the divine righteousness and joy. Or rather, the race was actually created in Christ and it was created that the whole race might in Christ inherit the life and glory of God. The divine purpose has been thwarted and obstructed and partially defeated by human sin. But it is being fulfilled in all who are ?in Christ? ( <490103>Ephesians 1:3).?

2. Positive and formal exclusion from God?s presence. This included:

(a) The cessation of man?s former familiar intercourse with God, and the setting up of outward barriers between man and his Maker (cherubim and sacrifice).

?In die Welt hinausgestossen, Steht der Mensch verlassen da.? Though God punished Adam and Eve, he did not curse them as he did the serpent. Their exclusion from the tree of life was a matter of benevolence as well as of justice, for it prevented the immortality of sin.

(b) Banishment from the garden, where God had specially manifested his presence. Eden was perhaps a spot reserved, as Adam?s body had been, to show what a sinless world would be. This positive exclusion from God?s presence, with the sorrow and pain which it involved, may have been intended to illustrate to man the nature of that eternal death from which he now needed to seek deliverance.

At the gates of Eden, there seems to have been a manifestation of God?s presence, in the cherubim, which constituted the place a sanctuary. Both Cain and Abel brought offerings ?unto the Lord? ( <010403>Genesis 4:3, 4), and when Cain fled, he is said to have gone out ?from the presence of the Lord? ( <010416>Genesis 4:16). On the consequences of the Fall to Adam, see Edwards, Works, 2:390-405; Hopkins, Works, 1:206-246; Dwight, Theology, 1:393-434; Watson, Institutes, 2:19-42; Martensen, Dogmatics, 155-173; Van Oosterzee, Dogmatics, 402-412.

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