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 offspring of the former are spiritually broken and in need of redemption; the offspring of the latter is spiritually perfect and thus 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 likewise 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 in order that 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 lies 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 her 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 developed 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 in 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. One hymn writer described it like this: “Amazing pity, grace unknown, and love beyond degree.” The result is what Apostle Paul set forth 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.
No wonder Mary is comforting Eve.
Image Credits: elledecor.com; illustratedprayer.org.