Foreword
Since this book was released, I have received feedback that makes me think a foreword is necessary. The main concern expressed was this: just seeing the title—about God being “hidden” or “absent” in Eden when Adam and Eve were tempted—was enough for some readers to start defending God right away. Their main reason was that they did not want God to be seen as responsible for the sin of Adam and Eve, whether by His absence or by not intervening to prevent their fall. They insisted that the fall was entirely Adam and Eve’s fault, and that God cannot be implicated, even if He chose to remain absent. Some reacted this way even before opening the book. They argued that since Adam and Eve were already in the paradise of Eden, enjoying perfect communion with their Creator, there could be no excuse whatsoever for their disobedience.
I understand this reaction. The fear is that if we raise the issue of God’s hiddenness on that day, we might unintentionally lessen the seriousness of Adam and Eve’s sin, and by extension, our own. But that fear is unnecessary. Scripture is clear: Adam and Eve were created with free will, and they misused it. Their guilt cannot be shifted or diminished. God’s absence in Eden did not lessen their responsibility in any way. James reminds us: “When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death” (James 1:13–15, emphasis mine). Clearly, Adam and Eve were entirely accountable for their disobedience because they freely chose to misuse their free will. Therefore, God cannot be accused of wrongdoing.
But even though free will explains human responsibility—and clears God of culpability—it should not close the door on the deeper question of why God was hidden in Eden. Simply placing all the blame on humanity does not remove our obligation, as students of the Bible, to seek a satisfactory explanation for God’s hiddenness on that day in Eden. This is especially true when we consider the Scriptural fact that it was this very event that plunged the whole world into human misery.
With this in mind, I appeal to readers not to rush to defend God in ways that discourage us from seeking a credible rationale for His absence in Eden on that day. This appeal is crucial as we turn to Chapter 4, where God’s hiddenness is examined in great detail. It is not an easy chapter, and at times it may feel unsettling. And the impulse to defend God out of reverence will be strong, as if by placing all blame on humanity, no further questions need to be asked. But we must resist this premature defense.
In fact, there are important reasons for pursuing an explanation. For some—both believers and skeptics—God’s absence in Eden is a genuine puzzle. Why wasn’t He more visibly present, especially at such a decisive moment when suffering first entered the world? An answer to this puzzle can make the Christian narrative more coherent and credible, and thereby, strengthen faith. And if we care about apologetics and evangelism, we cannot ignore this concern. Rather than brushing it aside, we should take it seriously and address it with courage and honesty. In doing so, we are not only fulfilling our Lord’s command to love God with all our mind (Matthew 22:37; Mark 12:30; Luke 10:27), but we may also be helping someone grow in faith—or take their first step toward it.
Acknowledgement
I would like to extend my sincere thanks to Professor Paul Chamberlain, Professor of Christian Apologetics at Trinity Western University. I am indebted to Professor Chamberlain for his many comments. If this book has any clarity in terms of coherence and consistency, the credit must go to him. However, the responsibility for the deficiencies in this book lies solely with the author.
Also, the ideas presented in this book are the personal opinions of the author. They do not represent the viewpoints of any other individual or any organization (religious or otherwise).