“If life had a second edition,” wrote John Clair, “I would correct the proofs.” But as Steve Miller used to sing, “Time keeps on slippin’, slippin’, slippin’, into the future.” No part of our lives can be un-lived or re-lived. That’s why guilt can be such debilitating factor in many people’s lives. Past failures can feel like a ball and chain around the soul. Is there a solution for such a spiritual bondage? There is indeed, and we get a glimpse of it in Zechariah 3.
God gave the prophet Zechariah a message for the Jews who had returned from exile, many of whom were trying to get back on track with the Lord. They, too, had a past that was filled with shame. In picture form, God gives them his promised solution for sin and the guilt that usually comes with it. It’s the picture of Joshua, a high priest, who has dirty clothes and therefore is disqualified from ministering in the temple. God’s solution is to rebuke Joshua’s accuser in court and give the priest a new set of garments: “See, I have taken away your sin, and I will put rich garments on you” (Zechariah 3:4). Case dismissed!
But how can God unilaterally dismiss a case without sufficient grounds? Wouldn’t he be violating a sense of due process in his own courtroom? Wouldn’t he be violating the canons of earthly ethics and eternal justice? Wouldn’t he be appealing to a legal fiction to simply declare that Joshua is now both sin-free and guilt-free? No, not in this case, for God speaks of that which is “symbolic of things to come” (Zechariah 3:8)—a “servant,” a “branch,” and a “stone,” all terms that refer to the coming messiah.
God says, “I will remove the sin of this land in a single day” (Zechariah 3:9), and he did—on Good Friday. The case against God’s people is dismissed because God in Christ has paid their debt on the cross. As the Apostle Paul wrote, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). The Apostle John wrote, “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One” (1 John 2:1). Indeed, when God is your advocate, all charges against you will be dropped.
No part of our lives can be unlived or re-lived, but we can still have a new life in Christ by faith. It’s a life in which not only are the charges against us dropped, but we are also sentenced to eternal life in the unrelenting love of God. That’s why we call it the “gospel,” the good news of Jesus Christ.
Today we conclude our reflection on Grace Remington’s “Mary Comforts Eve,” a simple sketch with profound theological messaging. In Part 1 we looked at the picture without comment, scanning the piece and letting it have its impact on us. In Part 2 we looked at the encounter in general, noting the significance of these two women meeting in the presence of Christ. In Part 3 we looked at the three types of fruit presented in the sketch, two of which are visible and one of which is not. In Part 4 we looked at the artist’s strategic use of color and how each one telegraphs important spiritual truths. In this last part, we look briefly at the hands, feet, and faces of the two women. They, too, tell a story.
Garrett Johnson has noted, “We find Eve; that is, we find ourselves, walking along our path, tripping upon the serpent’s scales, dolefully latching onto our symbols of self-satisfaction and divine pretensions.” Johnson is perceptive in his assessment of the fallen matriarch. A similar and contrasting observation can be made of Mary. She clings to nothing; instead, her hands are free to gently caress the one who desperately needs her Son, whom she will soon share with the world. Indeed, all of Eve’s children need her Son, and God brings him to us as promised though this young obedient servant of his.
The two women make contact through look and touch, banishing the isolation and alienation that often accompany sin. Yet there is a hint of reluctance on Eve’s part, so the scene has begun, but it is not yet completely resolved—leaving us to contemplate her response to Christ. And ours.
Specifically, Eve’s right arm takes a defensive posture, as if she were trying to cover herself, even while holding onto the forbidden fruit. The bend in her arm forms a V, one of the universal symbols of women. Moreover, this V creates an arrow pointing down toward the serpent, which is entwined around her legs. Despite the entanglement, Eve is able to walk, though it is clearly difficult for her to do so. Her journey is encumbered every step of the way by the enemy, but the mother of the redeemer now stands before her. Consequently, Eve is stepping in the direction of hope—but not without assistance.
Eve’s left hand is touching Mary’s belly, but only because Mary has apparently pulled it toward the child, overcoming Eve’s hesitation. Her reluctance is no doubt rooted in her sense of shame and unworthiness. Mary knows, however, that it’s precisely for such people that Jesus has come. Confidently, then, she helps Eve touch the one who will undo the effects of her cosmic treason.
Additionally, Mary gently strokes Eve’s cheek with her right hand, giving her assurance that all will be well. The promised deliverer, “the seed of the woman,” has finally come. Jesus will take her shame and nakedness to himself on the cross, and in the process, his “heel” will be “bruised,” as the prophecy says. Crucifixion is ugly business, but no longer will Eve need to bear the weight of her own sin and all the calamity it unleashed on the world, for the world’s sin bearer is now here.
Mary, of course is stomping on the head of the serpent, rendering it impotent in the presence of the gestating Christ. This dramatic act portrays the protoeuangelion of Genesis 3:15, where God judges the serpent with these words: “And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”
Protestants need not object that Mary is the one crushing the serpent’s head in this scene because: (1) Jesus will do exactly that in his death, burial, and resurrection; and (2) Jesus will give his followers authority to do the same. As Paul wrote to the Christians in Rome, “The God of peace will soon crush Satan under your feet” (Rom 16:20; emphasis mine). Believers will share in the crushing because Jesus did the neutralizing of satanic authority: “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Col 2:15). Consequently, Eve is able to drop the forbidden fruit and step into the future with freedom, confidence, and joy. Will she do so? Will we?
Perhaps the most striking aspect of the sketch is the contrast of expressions. Eve’s face is crestfallen, downcast, and ashamed. She blushes profusely because of the humiliation that comes from having her sin exposed to the world. It’s difficult for her to look up, although she clearly tries to do so, daring to hope that Mary’s child might offer the relief her soul so desperately needs.
Mary’s gaze is priceless. She smiles gently at Eve, knowing full well that her child is the hope of the world and the remedy for all its miseries. She conveys no sense of judgment, haughtiness, or condescension toward Eve, only love. Her eyes are wider than Eve’s because she knows from the angel exactly who this child is and what he has come to do. Eve is still in the process of discovery, so her face is not yet relieved of all its agony, nor is she yet able to look at Mary directly.
King David had a similar experience. In his prayer of confession to the Lord over his sin with Bathsheba, he pleaded to God, “Hide your face from my sins and blot out all my iniquity” (Ps 51:9). So ashamed was he of his sin that he asked God to stop noticing it, something he was unable to do himself (cf. Ps 51:3). But as soon as the king made that request of God, he virtually reversed course and cried out, “Do not cast me from your presence (literally, “your face”) or take your Holy Spirit from me” (Ps 51:11). Did he want God’s face to stay or go?
The crisis was devastating to David. In v. 9, he wanted God to hide his face from his sin, but in v. 11, he didn’t want God to hide his face from him. The dilemma was acute. If God chose to look on David’s sin, it would produce in him a deep sense of unbearable shame; if God chose not to look on him at all, it would produce in him a deep sense of awful abandonment. Neither option was pleasing to David, and his only hope was that God would somehow find a way to cut the Gordian knot of unacceptable choices. The knot is finally cut by Mary’s child, who grew up and became “the Lamb of God who takes away the sin of the world” (John 1:29).
I, too, know the shameful blush that comes from sinning against God and wounding others—precious people made in his image who deserved better from me. Maybe you know that feeling, too. We cannot undo our own treason against God, but Jesus can. Be assured that the grace of God in Christ is greater than your failures. Humbly accept his gift and turn from what made it necessary in the first place. If your face is downcast in shame, humiliated by your own sin, dare to look at Christ by faith this Christmas. You’re why he came.
We’re why he came—sons of Adam and daughters of Eve. As the old carol says, Jesus came “to save us all from Satan’s power, when we are gone astray.” Indeed, he came to be “the glory and the lifter of [our] head” (Ps 3:3) so that we could look God in the eye again, stepping into the future with freedom, confidence, and joy. He came so the ancient blessing given to God’s people could fully and finally be true:
The Lord bless you and keep you; the Lord make his face shine upon you and be gracious to you; the Lord turn his face toward you and give you peace (Num 6:24-26).
We continue our reflection on Grace Remington’s “Mary Comforts Eve,” the portrayal of a hypothetical encounter between the two main mothers of Scripture—the mother of the human race and the mother of the new human race. The descendants of the former are spiritually broken and stand in need of redemption; the offspring of the latter is spiritually perfect and thus stands able to serve as humanity’s redeemer. The colors in the sketch assist the artist in telling the story.
Eve is covered in her own beautiful brown hair, and brown is the color of the earth. In fact, the garden floor in this sketch is also brown. It’s the earth from which Adam was created by God. Eve, who was derived from Adam, was therefore made of the same “stuff” as Adam. As such, Eve is of the earth, and to the earth she will return in death because of her sin (Gen 3:19).
On a side note, what Eve is wearing underneath her hair is not immediately apparent in the sketch, but Scripture tells us it would have been the garment of skin that God had made for her so her shame and nakedness could be covered. God replaced the garment of leaves she made with her own hands with a more suitable covering made by his own (Gen 3:21). The theological point is that salvation is never rooted in human effort; it is always rooted in divine grace. Self-salvation is no salvation at all.
And do note that it was God who drew first blood on the planet, not Cain. God sacrificed the life of one of his own creatures so that Eve could be spared the imminent death sentence she rightly deserved. Somewhere in the garden, a bloody carcass lay dead because of Eve’s sin (and God’s mercy in covering that sin).
Mary is covered in a garment of snowy white, which is the color of purity.In Catholic theology, Mary’s purity is due to her own “immaculate conception” in her mother’s womb, preserving her from spiritual depravity. In Protestant theology, however, Mary is a member of the fallen human race like any other woman. As such, she needs a Savior, too (cf. Luke 1:47). Her purity comes from the fact that “the Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God” (Luke 1:35). I hold to the latter view, as the former is a late theological development with no biblical warrant.
In any event, the white garment signifies that just as Mary is made pure by the gracious presence of Christ in her, so the fruit of Mary’s womb, Jesus, can make Eve and her descendants pure, too—but only through the cross, which also makes an appearance in the sketch.
In addition to her white robe, Mary is also draped in a blue head scarf, and blue is the color of the skies and/or heavens. She herself is not from heaven, but she carries the one who is—Jesus, “the man from heaven” (1 Cor 15:14-49). Ominously, her headscarf forms a crown in the shape of a cross, which corresponds to the awful prophecy Simeon gave Mary just after the birth of Jesus: “And a sword will pierce your own soul too” (Luke 2:35).
Eve’s “crown,” on the other hand, is earthy brown—a row of curls made by her own tainted fingers. It’s a hint, perhaps, at the crown of thorns that will go on to encircle the head of Christ in his atoning work on the cross. But notice further that the blue cross seems to flow like living water down Mary’s shoulders and back, directly toward the head of the serpent. The crafty beast will soon get what’s coming to him.
The fair skin of the women is not historically accurate. They would have been much browner in tone, Easterners as they were. I suspect the fair skin represents an application of the universal biblical story to the specific race of the artist—an acceptable practice if applied across the board with equal acceptance. That is, were the artist non-Caucasian, Eve and Mary might well be portrayed in that artist’s race, too. “Red, and yellow, black, and white—they are precious in his sight.”
The garden arch is predominantly green, which speaks of life, abundance, and divine goodness, a theme discussed in the previous post. Moreover, the archway is lush with ruddy-yellow fruit, an indication of the kindness, grace, and provisions of the generous God who gave it. He delights in giving good gifts to his children. The single forbidden fruit in Eve’s right hand is solid red, distinguishing it from the copious good fruit made available to her throughout Eden. The serpent is green, too, because it’s a living creature, but it also features dark splotches, an indication of its sinister intentions toward God’s treasured child.
Best of all, the encounter takes place in a yellow-gold light, one that illuminates the entire scene. This color can represent both royalty and divinity, so the stage is awash in the presence of God. That presence envelops both Mary and Eve. Moreover, the in utero Christ is “Emmanuel,” God with us. The point is that God is here. He is in this scene despite the presence of the sinner and the serpent. He has not been put off. He has not abandoned his people.
The implication is that God is with us in our moments of failure and shame (as represented by Eve) as well as our moments of faithfulness and obedience (as represented by Mary). He does not run away. Rather, he pursues us with his “goodness and mercy…all the days of our lives” (Ps 23:6).
That pursuit took Jesus to another garden—the Garden of Gethsemane, where he “prayed more earnestly, and his sweat was like drops of blood falling to the ground” (Luke 22:44). Quite significantly, the first blood shed by Christ in his Passion was not drawn by human hands (cf. Gen 3:21). He bled freely of his own accord in the garden before placing himself into the hands of his captors. In other words, he had already given what his tormentors would claim they had taken (cf. John 10:17-18).
God sacrificed the life of his only Son so that we could be covered by him and spared the imminent death sentence we rightly deserved, similar to what happened in Eden. One hymn writer described it like this: “Amazing pity, grace unknown, and love beyond degree.” The result is what the Apostle Paul argued in 1 Corinthians 15:47-49:
“The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven.”
In other words, we can go from earthly brown to heavenly blue, wearing snowy white—all because the golden Christ once became bloody red for us.
We’re reflecting on Grace Remington’s “Mary Comforts Eve,” a simple pencil-and-crayon sketch portraying a hypothetical encounter between the two towering matriarchs of the human race according to the Christian Scriptures. My comments are from the perspective of a Protestant evangelical pastor and seminary prof with an appreciation for what this Catholic nun has produced, even though our views on Mary and the church will not always align completely. No matter: it is my privilege to learn from (and be blessed by) others.
Remington does not consider herself to be a professional artist. She simply likes to doodle while thinking and studying. She got the idea for this piece while pondering the differences between Mary and Eve. Interestingly enough, the practice of Bible journaling art has taken off among evangelicals in the last decade or so. In an age of ubiquitous online memes, this practice is a welcome trend, and getting started is not difficult. I’m not an accomplished artist, but I can’t study the Bible without a pencil in my hand, either. There’s a treasure trove of truth gems in the canon to sort out. Some of these gems make their way into Remington’s sketch.
The scene portrays three kinds of fruit, two of which are in plain sight. First, there is the good fruit of Eden, scattered throughout the garden archway. It’s important to note that there’s much more good fruit available to Eve than the one bad fruit she wound up eating. As noted in a recent post, God’s openhandedness is seen on the very first page of Scripture: “Then God said, ‘I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food’” (Gen 1:29). Right out of the gate, God is a giving God, and generosity is seen as a prevailing attribute of his.
It’s not specified in the text how many edible plants and trees with fruit were available for the taking. Were there a hundred? A thousand? Ten thousand? A million? We don’t know, but the scene is marked by lush and lavish provisions from the hand of the benevolent God who gave them. Indeed, Yahweh is portrayed as a God of abundance. He says to the first human, “Eat!” and only one tree was said to be off limits—“the tree of the knowledge of good and evil” (Gen 2:17).
Celebrate the goodness of good in this divinely intended imbalance: God gave ten thousand “yeses” to one solitary “no.” Consequently, he’s not a stingy, crotchety God at all; he’s a God who overflows with blessings, provisions, kindness, and grace. And even the one “no” he gave was for our benefit, not our misery. Indeed, it was meant to prevent our misery.
Alas, Eve ate the one bad fruit of Eden, which is the second fruit visible in the picture. This fruit was “good for food and pleasing to the eye, and also desirable for gaining wisdom” (Gen 3:6). What made it bad was not its internal composition but the fact that God said it was off limits to Eve. In the sketch, she is still clutching the forbidden fruit, which brings with it all the miseries of guilt, shame, and despair (as seen in her downcast, blushing expression), as well as crippling bondage and eventual death (as seen in her legs, which are encoiled by the serpent).
Every descendant of Eve, save one, has experienced this sense of guilt, shame, despair, and bondage. Such is the beguiling nature of sin. We want what we want, and we take what we want, ignoring the clear instruction of our kind and generous God. Consequently, we are justly placed under the sentence of death for our spiritual treason. “In the day that you eat thereof, you shall surely die” (Gen 2:17). Is there no hope? Is there no way out? Is the human race irreversibly doomed? Blessedly, God’s grace is much greater than human rebellion.
The way out is the third fruit in the Remington sketch, the fruit of Mary’s womb, soon to be born. “Blessed are you among women,” said Elizabeth, “and blessed is the fruit of your womb” (Luke 1:42). Mary’s fruit—Jesus—is the way out. Indeed, he is “the way, the truth, and the life” (John 14:6). He is our hope. He is our deliverer. He is our salvation from guilt, shame, despair, bondage, and death. In fact, Mary’s fruit is the fulfillment of the protoeuangelion in Genesis 3:15. Jesus is the good fruit that can undo the effects of the bad fruit.
And yet on the cross, Mary’s fruit looked exactly opposite of Eve’s fruit. The crucified Christ was seen as worthless, not pleasing to the eye, and foolish—another messianic pretender who got himself killed. But Scripture tells us he was wounded for our transgression. He was bruised for our iniquity. Our punishment was upon him. And by his stripes, we are healed (cf. Isa 53).
Both women in the scene are looking at each other’s fruit. Eve gazes at Mary’s fruit—the fruit of the coming Christ, while Mary gazes at Eve’s fruit—the fruit of the tree of the knowledge of good and evil. While only Eve touches the fruit of the tree, both women touch Mary’s belly since both need that fruit for their own salvation. And both are mothers of Christ, the good fruit who “comes to make his blessing known far as the curse is found.”