Through the creation account of Genesis 1, God both creates and declares. He speaks, making that which was not to be, then he declars what he made to be “good” (טוב).
When the serpent, “the craftiest of animals of the field,” spoke with Eve, he tempted her with this declarative right. His enticement was that God only prevented her eating the forbidden fruit because he didn’t want her to be כאלהים, which can be translated “like God,” or “like gods” (This name for God, when it is translated “God” in English, takes the plural form for deity in Hebrew). For Eve, the incitement of the idea of functioning like deity rather than like a human was too great. So, Eve entered into her first declarative act: she declared that the forbidden tree was “good” for food (3:6). Whereas God made what was good and declared it to be so – the thoughts and actions of God being a seamless whole, Eve saw what was forbidden and declared it to be “good.” Her inadequacy as deity speaks for itself. The bitter irony of this whole matter is that Eve was already more perfectly becoming what she desired to achieve by inadequate means; she was already made in the “image of God.” She was, as Lewis writes, “like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.”
Redemption through Christ is the reverse of this tragic deviation. It is an act of, once again, becoming and declaring. Our new self, ontologically, is crafted after the image of God (Ephesians 3:24). And our new life is a constant declaration of “Thy kingdom come,” once again declaring what is good to be “good”.