Until this point, we have been discussing work in its ideal form, under the perfect conditions of the Garden of Eden. But then we come to Genesis 3:1-6.

Now the serpent was more crafty than any other wild animal that the Lord God had made. He said to the woman, "Did God say, 'You shall not eat from any tree in the garden'?" The woman said to the serpent, "We may eat of the fruit of the trees in the garden; but God said, 'You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.' " But the serpent said to the woman, "You will not die; for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil." So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate. (emphasis added)

The serpent represents anti-god, the adversary of God. Bruce Waltke notes that God's adversary is malevolent and wiser than human beings. He's shrewd as he draws attention to Adam and Eve's vulnerability even as he distorts God's command. He maneuvers Eve into what looks like a sincere theological discussion, but distorts it by emphasizing God's prohibition instead of his provision of the rest of the fruit trees in the garden. In essence, he wants God's word to sound harsh and restrictive. 

The serpent’s plan succeeds, and first Eve, then Adam, eats the fruit of the forbidden tree. They break the limits God had set for them, in a vain attempt to become “like God” in some way beyond what they already had as God’s image-bearers (Gen. 3:5). Already knowing from experience the goodness of God’s creation, they choose to become “wise” in the ways of evil (Gen. 3:4-6). Eve's and Adam's decisions to eat the fruit are choices to favor their own pragmatic, aesthetic, and sensual tastes over God's word. "Good" is no longer rooted in what God says enhances life but in what people think is desirable to elevate life. In short, they turn what is good into evil.[1]

By choosing to disobey God, they break the relationships inherent in their own being. First, their relationship together—"bone of my bones and flesh of my flesh," as it had previously been (Gen. 2:23)—is driven apart as they hide from each other under the cover of fig leaves (Gen. 3:7). Next to go is their relationship with God, as they no longer talk with him in the evening breeze, but hide themselves from his presence (Gen. 3:8). Adam further breaks the relationship between himself and Eve by blaming her for his decision to eat the fruit, and getting in a dig at God at the same time. “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate” (Gen. 3:12). Eve likewise breaks humanity's relationship with the creatures of the earth by blaming the serpent for her own decision (Gen. 3:13).

Adam's and Eve’s decisions that day had disastrous results that stretch all the way to the modern workplace. God speaks judgment against their sin and declares consequences that result in difficult toil. The serpent will have to crawl on its belly all its days (Gen. 3:14). The woman will face hard labor in delivering children, and also feel conflict over her desire for the man (Gen. 3:16). The man will have to toil to wrest a living from the soil, and it will produce “thorns and thistles” at the expense of the desired grain (Gen. 3:17-18). All in all, human beings will still do the work they were created to do, and God will still provide for their needs (Gen. 3:17-19). But work will become more difficult, unpleasant, and liable to failure and unintended consequences. 

It is important to note that when work became toil, it was not the beginning of work. Some people see the curse as the origin of work, but Adam and Eve had already worked the garden. Work is not inherently a curse, but the curse affects the work. In fact, work becomes more important as a result of the Fall, not less, because more work is required now to yield the necessary results. Furthermore, the source materials from which Adam and Eve sprang in God’s freedom and pleasure now become sources of subjugation. Adam, made from dirt, will now struggle to till the soil until his body returns to dirt at his death (Gen. 3:19); Eve, made from a rib in Adam’s side, will now be subject to Adam’s domination, rather than taking her place beside him (Gen. 3:16). Domination of one person over another in marriage and work was not part of God's original plan, but sinful people made it a new way of relating when they broke the relationships that God had given them (Gen. 3:12-13).

Two forms of evil confront us daily. The first is natural evil, the physical conditions on earth that are hostile to the life God intends for us. Floods and droughts, earthquakes, tsunamis, excessive heat and cold, disease, vermin, and the like cause harm that was absent from the garden. The second is moral evil, when people act with wills that are hostile to God's intentions. By acting in evil ways, we mar the creation and distance ourselves from God, and we mar the relationships we have with other people.

We live in a fallen, broken world and we cannot expect life without toil. We were made for work, but in this life that work is stained by all that was broken that day in the Garden of Eden. This too is often the result of failing to respect the limits God sets for our relationships, whether personal, corporate, or social. The Fall created alienation between people and God, among people, and between people and the earth that was to support them. Suspicion of one another replaced trust and love. In the generations that followed, alienation nourished jealousy, rage, even murder. All workplaces today reflect that alienation between workers—to greater or lesser extent—making our work even more toilsome and less productive.