Text -- Genesis 3:1-10 (NET)

The Temptation and the Fall

3:1 Now the serpent was more shrewd than any of the wild animals that the Lord God had made. He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” 3:2 The woman said to the serpent, “We may eat of the fruit from the trees of the orchard; 3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’” 3:4 The serpent said to the woman, “Surely you will not die, 3:5 for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.” 3:6 When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it. 3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about in the orchard at the breezy time of the day, and they hid from the Lord God among the trees of the orchard. 3:9 But the Lord God called to the man and said to him, “Where are you?” 3:10 The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 3:1-5

We have here an account of the temptation wherewith Satan assaulted our first parents, and which proved fatal to them. And here observe, The tempter, the devil in the shape of a serpent. Multitudes of them fell; but this that attacked our first parents, was surely the prince of the devils. Whether it was only the appearance of a serpent, or a real serpent, acted and possessed by the devil, is not certain. The devil chose to act his part in a serpent, because it is a subtle creature. It is not improbable, that reason and speech were then the known properties of the serpent. And therefore Eve was not surprised at his reasoning and speaking, which otherwise she must have been. That which the devil aimed at, was to persuade Eve to eat forbidden fruit; and to do this, he took the same method that he doth still. 1. He questions whether it were a sin or no, Gen 3:1-2. He denies that there was any danger in it, Gen 3:4. 3. He suggests much advantage by it, Gen 3:5. And these are his common topics.

As to the advantage, he suits the temptation to the pure state they were now in, proposing to them not any carnal pleasure, but intellectual delights.

Wesley: Gen 3:1-5

You shall have much more of the power and pleasure of contemplation than now you have; you shall fetch a larger compass in your intellectual views, and see farther into things than now you do.

Wesley: Gen 3:1-5

As Elohim, mighty gods, not only omniscient but omnipotent too: You shall know good and evil - That is, everything that is desirable to be known. To support this part of the temptation, he abuseth the name given to this tree. 'Twas intended to teach the practical knowledge of good and evil, that is, of duty and disobedience, and it would prove the experimental knowledge of good and evil, that is, of happiness and misery. But he perverts the sense of it, and wrests it to their destruction, as if this tree would give them a speculative notional knowledge of the natures, kinds, and originals of good and evil. And, All this presently, In the day you eat thereof - You will find a sudden and immediate change for the better.

Wesley: Gen 3:6-8

Here we see what Eve's parley with the tempter ended in: Satan at length gains his point. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan doth as it were join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends.

[1.] We have here the inducements that moved them to transgress. The woman being deceived, was ring - leader in the transgression, 1Ti 2:14 She saw that the tree was - It was said of all the rest of the fruit trees wherewith the garden of Eden was planted, that they were pleasant to the sight, and good for food. She imagined a greater benefit by this tree than by any of the rest, that it was a tree not only not to be dreaded, but to be desired to make one wise, and therein excelling all the rest of the trees. This she saw, that is, she perceived and understood it by what the devil had said to her.

Wesley: Gen 3:6-8

'Tis likely he was not with her when she was tempted; surely if he had, he would have interposed to prevent the sin; but he came to her when she had eaten, and was prevailed with by her to eat likewise. She gave it to him; persuading him with the same arguements that the serpent had used with her; adding this to the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful.

Wesley: Gen 3:6-8

This implied the unbelief of God's word, and confidence in the devil's; discontent with his present state, and an ambition of the honour which comes not from God. He would be both his own carver, and his own master, would have what he pleased, and do what he pleased; his sin was in one word disobedience, Rom 5:19, disobedience to a plain, easy and express command, which he knew to be a command of trial. He sins against light and love, the clearest light and the dearest love that ever sinner sinned against. But the greatest aggravation of his sin was, that he involved all his posterity in sin and ruin by it. He could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. Shame and fear seized the criminals, these came into the world along with sin, and still attend it.

Wesley: Gen 3:6-8

The eyes of their consciences; their hearts smote them for what they had done Now, when it was too late, they saw the happiness they were fallen from, and the misery they were fallen into. They saw God provoked, his favour forfeited, his image lost; they felt a disorder in their own spirits, which they had never before been conscious of; they saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath; they saw that they were naked, that is, that they were stripped, deprived of all the honours and joys of their paradise state, and exposed to all the miseries that might justly be expected from an angry God; laid open to the contempt and reproach of heaven and earth, and their own consciences. And they sewed or platted fig leaves together, and, to cover, at least, part of their shame one from another, made themselves aprons. See here what is commonly the folly of those that have sinned: they are more solicitous to save their credit before men, than to obtain their pardon from God.

Wesley: Gen 3:6-8

Tis supposed he came in a human shape; in no other similitude than that wherein they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came not immediately from heaven in their view as afterwards on mount Sinai, but he came in the garden, as one that was still willing to be familiar with them. He came walking, not riding upon the wings of the wind, but walking deliberately, as one slow to anger. He came in the cool of the day, not in the night, when all fears are doubly fearful; nor did he come suddenly upon them, but they heard his voice at some distance, giving them notice of his coming; and probably it was a still small voice, like that in which he came to enquire after Elijah.

Wesley: Gen 3:6-8

A sad change! Before they had sinned, if they heard the voice of the Lord God coming towards them, they would have run to meet him, but now God was become a terror to them, and then no marvel they were become a terror to themselves.

Wesley: Gen 3:9

This enquiry after Adam may be looked upon as a gracious pursuit in order to his recovery. If God had not called to him to reduce him, his condition had been as desperate as that of fallen angels.

Wesley: Gen 3:10

Adam was afraid because he was naked; not only unarmed, and therefore afraid to contend with God, but unclothed and therefore afraid so much as to appear before him.

JFB: Gen 3:1

The fall of man was effected by the seductions of a serpent. That it was a real serpent is evident from the plain and artless style of the history and from the many allusions made to it in the New Testament. But the material serpent was the instrument or tool of a higher agent, Satan or the devil, to whom the sacred writers apply from this incident the reproachful name of "the dragon, that old serpent" [Rev 20:2]. Though Moses makes no mention of this wicked spirit--giving only the history of the visible world--yet in the fuller discoveries of the Gospel, it is distinctly intimated that Satan was the author of the plot (Joh 8:44; 2Co 11:3; 1Jo 3:8; 1Ti 2:14; Rev 20:2).

JFB: Gen 3:1

Serpents are proverbial for wisdom (Mat 10:16). But these reptiles were at first, probably, far superior in beauty as well as in sagacity to what they are in their present state.

JFB: Gen 3:1

There being in the pure bosoms of the first pair no principle of evil to work upon, a solicitation to sin could come only from "without," as in the analogous case of Jesus Christ (Mat 4:3); and as the tempter could not assume the human form, there being only Adam and Eve in the world, the agency of an inferior creature had to be employed. The dragon-serpent [BOCHART] seemed the fittest for the vile purpose; and the devil was allowed by Him who permitted the trial, to bring articulate sounds from its mouth.

JFB: Gen 3:1

The object of attack, from his knowledge of her frailty, of her having been but a short time in the world, her limited experience of the animal tribes, and, above all, her being alone, unfortified by the presence and counsels of her husband. Though sinless and holy, she was a free agent, liable to be tempted and seduced.

JFB: Gen 3:1

Is it true that He has restricted you in using the fruits of this delightful place? This is not like one so good and kind. Surely there is some mistake. He insinuated a doubt as to her sense of the divine will and appeared as an angel of light (2Co 11:14), offering to lead her to the true interpretation. It was evidently from her regarding him as specially sent on that errand, that, instead of being startled by the reptile's speaking, she received him as a heavenly messenger.

JFB: Gen 3:2

In her answer, Eve extolled the large extent of liberty they enjoyed in ranging at will amongst all the trees--one only excepted, with respect to which, she declared there was no doubt, either of the prohibition or the penalty. But there is reason to think that she had already received an injurious impression; for in using the words "lest ye die," instead of "ye shall surely die" [Gen 2:17], she spoke as if the tree had been forbidden because of some poisonous quality of its fruit. The tempter, perceiving this, became bolder in his assertions.

JFB: Gen 3:4

He proceeded, not only to assure her of perfect impunity, but to promise great benefits from partaking of it.

JFB: Gen 3:5

His words meant more than met the ear. In one sense her eyes were opened; for she acquired a direful experience of "good and evil"--of the happiness of a holy, and the misery of a sinful, condition. But he studiously concealed this result from Eve, who, fired with a generous desire for knowledge, thought only of rising to the rank and privileges of her angelic visitants.

JFB: Gen 3:6

Her imagination and feelings were completely won; and the fall of Eve was soon followed by that of Adam. The history of every temptation, and of every sin, is the same; the outward object of attraction, the inward commotion of mind, the increase and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul (Jam 1:15; 1Jo 2:16).

JFB: Gen 3:8

The divine Being appeared in the same manner as formerly--uttering the well-known tones of kindness, walking in some visible form (not running hastily, as one impelled by the influence of angry feelings). How beautifully expressive are these words of the familiar and condescending manner in which He had hitherto held intercourse with the first pair.

JFB: Gen 3:8

Literally, "the breeze of the day," the evening.

JFB: Gen 3:8

Shame, remorse, fear--a sense of guilt--feelings to which they had hitherto been strangers disordered their minds and led them to shun Him whose approach they used to welcome. How foolish to think of eluding His notice (Psa 139:1-12).

JFB: Gen 3:10

Apparently, a confession--the language of sorrow; but it was evasive--no signs of true humility and penitence--each tries to throw the blame on another.

Clarke: Gen 3:1

Now the serpent was more subtle - We have here one of the most difficult as well as the most important narratives in the whole book of God. The last chapter ended with a short but striking account of the perfection and felicity of the first human beings, and this opens with an account of their transgression, degradation, and ruin. That man is in a fallen state, the history of the world, with that of the life and miseries of every human being, establishes beyond successful contradiction. But how, and by what agency, was this brought about? Here is a great mystery, and I may appeal to all persons who have read the various comments that have been written on the Mosaic account, whether they have ever yet been satisfied on this part of the subject, though convinced of the fact itself. Who was the serpent? of what kind? In what way did he seduce the first happy pair? These are questions which remain yet to be answered. The whole account is either a simple narrative of facts, or it is an allegory. If it be a historical relation, its literal meaning should be sought out; if it be an allegory, no attempt should be made to explain it, as it would require a direct revelation to ascertain the sense in which it should be understood, for fanciful illustrations are endless. Believing it to be a simple relation of facts capable of a satisfactory explanation, I shall take it up on this ground; and, by a careful examination of the original text, endeavor to fix the meaning, and show the propriety and consistency of the Mosaic account of the fall of man. The chief difficulty in the account is found in the question, Who was the agent employed in the seduction of our first parents

The word in the text which we, following the Septuagint, translate serpent, is נחש nachash ; and, according to Buxtorf and others, has three meanings in Scripture

1.    It signifies to view or observe attentively, to divine or use enchantments, because in them the augurs viewed attentively the flight of birds, the entrails of beasts, the course of the clouds, etc.; and under this head it signifies to acquire knowledge by experience

2.    It signifies brass, brazen, and is translated in our Bible, not only brass, but chains, fetters, fetters of brass, and in several places steel; see 2Sa 22:35; Job 20:24; Psa 18:34; and in one place, at least filthiness or fornication, Eze 16:36

3.    It signifies a serpent, but of what kind is not determined. In Job 26:13, it seems to mean the whale or hippopotamus: By his spirit he hath garnished the heavens, his hand hath formed the crooked serpent, נחש ברח nachash bariach : as ברח barach signifies to pass on or pass through, and בריח beriach is used for a bar of a gate or door that passed through rings, etc., the idea of straightness rather than crookedness should be attached to it here; and it is likely that the hippopotamus or sea-horse is intended by it

In Ecc 10:11, the creature called nachash , of whatever sort, is compared to the babbler: Surely the serpent ( נחש nachash ) will bite without enchantment; and a babbler is no better

In Isa 27:1, the crocodile or alligator seems particularly meant by the original: In that day the Lord - shall punish leviathan the piercing serpent, etc. And in Isa 65:25, the same creature is meant as in Gen 3:1, for in the words, And dust shall be the serpent’ s meat, there is an evident allusion to the text of Moses. In Amo 9:3, the crocodile is evidently intended: Though they be hid in the bottom of the sea, thence will I command the serpent, ( הנחש hannachash ) and he shall bite them. No person can suppose that any of the snake or serpent kind can be intended here; and we see from the various acceptations of the word, and the different senses which it bears in various places in the sacred writings, that it appears to be a sort of general term confined to no one sense. Hence it will be necessary to examine the root accurately, to see if its ideal meaning will enable us to ascertain the animal intended in the text. We have already seen that נחש nachash signifies to view attentively, to acquire knowledge or experience by attentive observation; so נחשתי nichashti , Gen 30:27 : I have learned by experience; and this seems to be its most general meaning in the Bible. The original word is by the Septuagint translated οφις, a serpent, not because this was its fixed determinate meaning in the sacred writings, but because it was the best that occurred to the translators: and they do not seem to have given themselves much trouble to understand the meaning of the original, for they have rendered the word as variously as our translators have done, or rather our translators have followed them, as they give nearly the same significations found in the Septuagint: hence we find that οφις is as frequently used by them as serpent, its supposed literal meaning, is used in our version. And the New Testament writers, who seldom quote the Old Testament but from the Septuagint translation, and often do not change even a word in their quotations, copy this version in the use of this word. From the Septuagint therefore we can expect no light, nor indeed from any other of the ancient versions, which are all subsequent to the Septuagint, and some of them actually made from it. In all this uncertainty it is natural for a serious inquirer after truth to look everywhere for information. And in such an inquiry the Arabic may be expected to afford some help, from its great similarity to the Hebrew. A root in this language, very nearly similar to that in the text, seems to cast considerable light on the subject. Chanas or khanasa signifies he departed, drew off, lay hid, seduced, slunk away; from this root come akhnas , khanasa , and khanoos , which all signify an ape, or satyrus, or any creature of the simia or ape genus. It is very remarkable also that from the same root comes khanas , the Devil, which appellative he bears from that meaning of khanasa , he drew off, seduced, etc., because he draws men off from righteousness, seduces them from their obedience to God, etc., etc. See Golius, sub voce. Is it not strange that the devil and the ape should have the same name, derived from the same root, and that root so very similar to the word in the text? But let us return and consider what is said of the creature in question. Now the nachash was more subtle, ערום arum , more wise, cunning, or prudent, than any beast of the field which the Lord God had made. In this account we find

1.    That whatever this nachash was, he stood at the head of all inferior animals for wisdom and understanding

2.    That he walked erect, for this is necessarily implied in his punishment - on thy belly (i.e., on all fours) shalt thou go

3.    That he was endued with the gift of speech, for a conversation is here related between him and the woman

4.    That he was also endued with the gift of reason, for we find him reasoning and disputing with Eve

5.    That these things were common to this creature, the woman no doubt having often seen him walk erect, talk, and reason, and therefore she testifies no kind of surprise when he accosts her in the language related in the text; and indeed from the manner in which this is introduced it appears to be only a part of a conversation that had passed between them on the occasion: Yea, hath God said, etc

Had this creature never been known to speak before his addressing the woman at this time and on this subject, it could not have failed to excite her surprise, and to have filled her with caution, though from the purity and innocence of her nature she might have been incapable of being affected with fear. Now I apprehend that none of these things can be spoken of a serpent of any species

1.    None of them ever did or ever can walk erect. The tales we have had of two-footed and four-footed serpents are justly exploded by every judicious naturalist, and are utterly unworthy of credit. The very name serpent comes from serpo, to creep, and therefore to such it could be neither curse nor punishment to go on their bellies, i.e., to creep on, as they had done from their creation, and must do while their race endures

2.    They have no organs for speech, or any kind of articulate sound; they can only hiss. It is true that an ass by miraculous influence may speak; but it is not to be supposed that there was any miraculous interference here. God did not qualify this creature with speech for the occasion, and it is not intimated that there was any other agent that did it; on the contrary, the text intimates that speech and reason were natural to the nachash: and is it not in reference to this the inspired penman says, The nachash was more subtle or intelligent than all the beasts of the field that the Lord God had made? Nor can I find that the serpentine genus are remarkable for intelligence. It is true the wisdom of the serpent has passed into a proverb, but I cannot see on what it is founded, except in reference to the passage in question, where the nachash, which we translate serpent, following the Septuagint, shows so much intelligence and cunning: and it is very probable that our Lord alludes to this very place when he exhorts his disciples to be wise - prudent or intelligent, as serpents, φρονιμοι ὡς οἱ οφεις· and it is worthy of remark that he uses the same term employed by the Septuagint in the text in question: Οφις ην φρονιμωτατος, the serpent was more prudent or intelligent than all the beasts, etc

All these things considered, we are obliged to seek for some other word to designate the nachash in the text, than the word serpent, which on every view of the subject appears to me inefficient and inapplicable. We have seen above that khanas , akhnas , and khanoos , signify a creature of the ape or satyrus kind. We have seen that the meaning of the root is, he lay hid, seduced, slunk away, etc.; and that khanas means the devil, as the inspirer of evil, and seducer from God and truth. See Golius and Wilmet. It therefore appears to me that a creature of the ape or ouran outang kind is here intended; and that Satan made use of this creature as the most proper instrument for the accomplishment of his murderous purposes against the life and soul of man. Under this creature he lay hid, and by this creature he seduced our first parents, and drew off or slunk away from every eye but the eye of God. Such a creature answers to every part of the description in the text: it is evident from the structure of its limbs and their muscles that it might have been originally designed to walk erect, and that nothing less than a sovereign controlling power could induce them to put down hands in every respect formed like those of man, and walk like those creatures whose claw-armed paws prove them to have been designed to walk on all fours. Dr. Tyson has observed in his anatomy of an ouran outang, that the seminal vessels passed between the two coats of the peritoneum to the scrotum, as in man; hence he argues that this creature was designed to walk erect, as it is otherwise in all quadrupeds. Philos. Trans., vol. xxi., p. 340. The subtlety, cunning, endlessly varied pranks and tricks of these creatures, show them, even now, to be more subtle and more intelligent than any other creature, man alone excepted. Being obliged now to walk on all fours, and gather their food from the ground, they are literally obliged to eat the dust; and though exceedingly cunning, and careful in a variety of instances to separate that part which is wholesome and proper for food from that which is not so, in the article of cleanliness they are lost to all sense of propriety; and though they have every means in their power of cleansing the aliments they gather off the ground, and from among the dust, yet they never in their savage state make use of any, except a slight rub against their side, or with one of their hands, more to see what the article is than to cleanse it. Add to this, their utter aversion to walk upright; it requires the utmost discipline to bring them to it, and scarcely anything irritates them more than to be obliged to do it. Long observation on some of these animals enables me to state these facts

Should any person who may read this note object against my conclusions, because apparently derived from an Arabic word which is not exactly similar to the Hebrew, though to those who understand both languages the similarity will be striking; yet, as I do not insist on the identity of the terms, though important consequences have been derived from less likely etymologies, he is welcome to throw the whole of this out of the account. He may then take up the Hebrew root only, which signifies to gaze, to view attentively, pry into, inquire narrowly, etc., and consider the passage that appears to compare the nachash to the babbler. Ecc 10:11, and he will soon find, if he have any acquaintance with creatures of this genus, that for earnest, attentive watching, looking, etc., and for chattering or babbling, they have no fellows in the animal world. Indeed, the ability and propensity to chatter is all they have left, according to the above hypothesis, of their original gift of speech, of which I suppose them to have been deprived at the fall as a part of their punishment

I have spent the longer time on this subject

1.    Because it is exceedingly obscure

2.    Because no interpretation hitherto given of it has afforded me the smallest satisfaction

3.    Because I think the above mode of accounting for every part of the whole transaction is consistent and satisfactory, and in my opinion removes many embarrassments, and solves the chief difficulties

I think it can be no solid objection to the above mode of solution that Satan, in different parts of the New Testament, is called the serpent, the serpent that deceived Eve by his subtlety, the old serpent, etc., for we have already seen that the New Testament writers have borrowed the word from the Septuagint, and the Septuagint themselves use it in a vast variety and latitude of meaning; and surely the ouran outang is as likely to be the animal in question as נחש nachash and οφις ophis are likely to mean at once a snake, a crocodile, a hippopotamus, fornication, a chain, a pair of fetters, a piece of brass, a piece of steel, and a conjurer; for we have seen above that all these are acceptations of the original word. Besides, the New Testament writers seem to lose sight of the animal or instrument used on the occasion, and speak only of Satan himself as the cause of the transgression, and the instrument of all evil. If, however, any person should choose to differ from the opinion stated above, he is at perfect liberty so to do; I make it no article of faith, nor of Christian communion; I crave the same liberty to judge for myself that I give to others, to which every man has an indisputable right; and I hope no man will call me a heretic for departing in this respect from the common opinion, which appears to me to be so embarrassed as to be altogether unintelligible. See farther on Gen 3:7-14, etc

Clarke: Gen 3:1

Yea, hath God said - This seems to be the continuation of a discourse of which the preceding part is not given, and a proof that the creature in question was endued with the gift of reason and speech, for no surprise is testified on the part of Eve.

Clarke: Gen 3:3

Neither shall ye touch it - Did not the woman add this to what God had before spoken? Some of the Jewish writers, who are only serious on comparative trifles, state that as soon as the woman had asserted this, the serpent pushed her against the tree and said, "See, thou hast touched it, and art still alive; thou mayest therefore safely eat of the fruit, for surely thou shalt not die."

Clarke: Gen 3:4

Ye shall not surely die - Here the father of lies at once appears; and appears too in flatly contradicting the assertion of God. The tempter, through the nachash , insinuates the impossibility of her dying, as if he had said, God has created thee immortal, thy death therefore is impossible; and God knows this, for as thou livest by the tree of life, so shalt thou get increase of wisdom by the tree of knowledge.

Clarke: Gen 3:5

Your eyes shall be opened - Your understanding shall be greatly enlightened and improved; and ye shall be as gods, כאלהים kelohim , like God, so the word should be translated; for what idea could our first parents have of gods before idolatry could have had any being, because sin had not yet entered into the world? The Syriac has the word in the singular number, and is the only one of all the versions which has hit on the true meaning. As the original word is the same which is used to point out the Supreme Being, Gen 1:1, so it has here the same signification, and the object of the tempter appears to have been this: to persuade our first parents that they should, by eating of this fruit, become wise and powerful as God, (for knowledge is power), and be able to exist for ever, independently of him.

Clarke: Gen 3:6

The tree was good for food -

1.    The fruit appeared to be wholesome and nutritive. And that it was pleasant to the eyes

2.    The beauty of the fruit tended to whet and increase appetite. And a tree to be desired to make one wise, which was

3.    An additional motive to please the palate

From these three sources all natural and moral evil sprang: they are exactly what the apostle calls the desire of the flesh; the tree was good for food: the desire of the eye; it was pleasant to the sight: and the pride of life; it was a tree to be desired to make one wise. God had undoubtedly created our first parents not only very wise and intelligent, but also with a great capacity and suitable propensity to increase in knowledge. Those who think that Adam was created so perfect as to preclude the possibility of his increase in knowledge, have taken a very false view of the subject. We shall certainly be convinced that our first parents were in a state of sufficient perfection when we consider

1.    That they were endued with a vast capacity to obtain knowledge

2.    That all the means of information were within their reach

3.    That there was no hindrance to the most direct conception of occurring truth

4.    That all the objects of knowledge, whether natural or moral, were ever at hand

5.    That they had the strongest propensity to know; and

6.    The greatest pleasure in knowing

To have God and nature continually open to the view of the soul; and to have a soul capable of viewing both, and fathoming endlessly their unbounded glories and excellences, without hindrance or difficulty; what a state of perfection! what a consummation of bliss! This was undoubtedly the state and condition of our first parents; even the present ruins of the state are incontestable evidences of its primitive excellence. We see at once how transgression came; it was natural for them to desire to be increasingly wise. God had implanted this desire in their minds; but he showed them that this desire should be gratified in a certain way; that prudence and judgment should always regulate it; that they should carefully examine what God had opened to their view; and should not pry into what he chose to conceal. He alone who knows all things knows how much knowledge the soul needs to its perfection and increasing happiness, in what subjects this may be legitimately sought, and where the mind may make excursions and discoveries to its prejudice and ruin. There are doubtless many subjects which angels are capable of knowing, and which God chooses to conceal even from them, because that knowledge would tend neither to their perfection nor happiness. Of every attainment and object of pursuit it may be said, in the words of an ancient poet, who conceived correctly on the subject, and expressed his thoughts with perspicuity and energy: -

Est modus in rebus: sunt certi denique fines

Quos ulta citraque nequit consistere rectum

Hor. Sat., lib. i., Sat. 1., ver. 106

"There is a rule for all things; there are in fine fixed and stated limits, on either side of which righteousness cannot be found."On the line of duty alone we must walk

Such limits God certainly assigned from the beginning: Thou shalt come up to this; thou shalt not pass it. And as he assigned the limits, so he assigned the means. It is lawful for thee to acquire knowledge in this way; it is unlawful to seek it in that. And had he not a right to do so? And would his creation have been perfect without it?

Clarke: Gen 3:7

The eyes of them both were opened - They now had a sufficient discovery of their sin and folly in disobeying the command of God; they could discern between good and evil; and what was the consequence? Confusion and shame were engendered, because innocence was lost and guilt contracted

Let us review the whole of this melancholy business, the fall and its effects

1.    From the New Testament we learn that Satan associated himself with the creature which we term the serpent, and the original the nachash , in order to seduce and ruin mankind; 2Co 11:3 Rev 12:9 Rev 20:2

2.    That this creature was the most suitable to his purpose, as being the most subtle, the most intelligent and cunning of all beasts of the field, endued with the gift of speech and reason, and consequently one in which he could best conceal himself

3.    As he knew that while they depended on God they could not be ruined, he therefore endeavored to seduce them from this dependence

4.    He does this by working on that propensity of the mind to desire an increase of knowledge, with which God, for the most gracious purposes, had endued it

5.    In order to succeed, he insinuates that God, through motives of envy, had given the prohibition - God doth know that in the day ye eat of it, ye shall be like himself, etc

6.    As their present state of blessedness must be inexpressibly dear to them, he endeavors to persuade them that they could not fall from this state: Ye shall not surely die - ye shall not only retain your present blessedness, but it shall be greatly increased; a temptation by which he has ever since fatally succeeded in the ruin of multitudes of souls, whom he persuaded that being once right they could never finally go wrong

7.    As he kept the unlawfulness of the means proposed out of sight, persuaded them that they could not fall from their steadfastness, assured them that they should resemble God himself, and consequently be self-sufficient, and totally independent of him; they listened, and fixing their eye only on the promised good, neglecting the positive command, and determining to become wise and independent at all events, they took of the fruit and did eat

Let us now examine the effects

1.    Their eyes were opened, and they saw they were naked. They saw what they never saw before, that they were stripped of their excellence; that they had lost their innocence; and that they had fallen into a state of indigence and danger

2.    Though their eyes were opened to see their nakedness, yet their mind was clouded, and their judgment confused. They seem to have lost all just notions of honor and dishonor, of what was shameful and what was praise-worthy. It was dishonorable and shameful to break the commandment of God; but it was neither to go naked, when clothing was not necessary

3.    They seem in a moment, not only to have lost sound judgment, but also reflection: a short time before Adam was so wise that he could name all the creatures brought before him, according to their respective natures and qualities; now he does not know the first principle concerning the Divine nature, that it knows all things, and that it is omnipresent, therefore he endeavors to hide himself among the trees from the eye of the all-seeing God! How astonishing is this! When the creatures were brought to him he could name them, because he could discern their respective natures and properties; when Eve was brought to him he could immediately tell what she was, who she was, and for what end made, though he was in a deep sleep when God formed her; and this seems to be particularly noted, merely to show the depth of his wisdom, and the perfection of his discernment. But alas! how are the mighty fallen! Compare his present with his past state, his state before the transgression with his state after it; and say, is this the same creature? the creature of whom God said, as he said of all his works, He is very good - just what he should be, a living image of the living God; but now lower than the beasts of the field

4.    This account could never have been credited had not the indisputable proofs and evidences of it been continued by uninterrupted succession to the present time. All the descendants of this first guilty pair resemble their degenerate ancestors, and copy their conduct. The original mode of transgression is still continued, and the original sin in consequence. Here are the proofs. 1. Every human being is endeavoring to obtain knowledge by unlawful means, even while the lawful means and every available help are at hand. 2. They are endeavoring to be independent, and to live without God in the world; hence prayer, the language of dependence on God’ s providence and grace, is neglected, I might say detested, by the great majority of men. Had I no other proof than this that man is a fallen creature, my soul would bow to this evidence. 3. Being destitute of the true knowledge of God they seek privacy for their crimes, not considering that the eye of God is upon them, being only solicitous to hide them from the eye of man. These are all proofs in point; but we shall soon meet with additional ones. See on Gen 3:10 (note), Gen 3:12 (note).

Clarke: Gen 3:8

The voice of the Lord - The voice is properly used here, for as God is an infinite Spirit, and cannot be confined to any form, so he can have no personal appearance. It is very likely that God used to converse with them in the garden, and that the usual time was the decline of the day, לרוח היום leruach haiyom , in the evening breeze; and probably this was the time that our first parents employed in the more solemn acts of their religious worship, at which God was ever present. The time for this solemn worship is again come, and God is in his place; but Adam and Eve have sinned, and therefore, instead of being found in the place of worship, are hidden among the trees! Reader, how often has this been thy case!

Clarke: Gen 3:10

I was afraid, because I was naked - See the immediate consequences of sin. 1. Shame, because of the ingratitude marked in the rebellion, and because that in aiming to be like God they were now sunk into a state of the greatest wretchedness. 2. Fear, because they saw they had been deceived by Satan, and were exposed to that death and punishment from which he had promised them an exemption. How worthy is it of remark that this cause continues to produce the very same effects! Shame and fear were the first fruits of sin, and fruits which it has invariably produced, from the first transgression to the present time.

Calvin: Gen 3:1

1.Now the serpent was more subtil In this chapter, Moses explains, that man, after he had been deceived by Satan revolted from his Maker, became entirely changed and so degenerate, that the image of God, in which he had been formed, was obliterated. He then declares, that the whole world, which had been created for the sake of man, fell together with him from its primary original; and that in this ways much of its native excellence was destroyed. But here many and arduous questions arise. For when Moses says that the serpent was crafty beyond all other animals, he seems to intimate, that it had been induced to deceive man, not by the instigation of Satan, but by its own malignity. I answer, that the innate subtlety of the serpent did not prevent Satan from making use of the animal for the purpose of effecting the destruction of man. For since he required an instrument, he chose from among animals that which he saw would be most suitable for him: finally, he carefully contrived the method by which the snares he was preparing might the more easily take the mind of Eve by surprise. Hitherto, he had held no communication with men; he, therefore, clothed himself with the person of an animal, under which he might open for himself the way of access. Yet it is not agreed among interpreters in what sense the serpent is said to be ערום ( aroom, subtle,) by which word the Hebrews designate the prudent as well as the crafty. Some, therefore, would take it in a good, others in a bad sense. I think, however, Moses does not so much point out a fault as attribute praise to nature because God had endued this beast with such singular skill, as rendered it acute and quick-sighted beyond all others. But Satan perverted to his own deceitful purposes the gift which had been divinely imparted to the serpent. Some captiously cavil, that more acuteness is now found in many other animals. To whom I answer, that there would be nothing absurd in saying, that the gift which had proved so destructive to the human race has been withdrawn from the serpent: just, as we shall hereafter see, other punishments were also inflicted upon it. Yet, in this description, writers on natural history do not materially differ from Moses, and experience gives the best answer to the objection; for the Lord does not in vain command his own disciples to be ‘prudent as serpents,’ (Mat 10:16.) But it appears, perhaps, scarcely consonant with reason, that the serpent only should be here brought forward, all mention of Satan being suppressed. I acknowledge, indeed, that from this place alone nothing more can be collected than that men were deceived by the serpent. But the testimonies of Scripture are sufficiently numerous, in which it is plainly asserted that the serpent was only the mouth of the devil; for not the serpent but the devil is declared to be ‘the father of lies,’ the fabricator of imposture, and the author of death. The question, however, is not yet solved, why Moses has kept back the name of Satan. I willingly subscribe to the opinion of those who maintain that the Holy Spirit then purposely used obscure figures, because it was fitting that full and clear light should be reserved for the kingdom of Christ. In the meantime, the prophets prove that they were well acquainted with the meaning of Moses, when, in different places, they cast the blame of our ruin upon the devil. We have elsewhere said, that Moses, by a homely and uncultivated style, accommodates what he delivers to the capacity of the people; and for the best reason; for not only had he to instruct an untaught race of men, but the existing age of the Church was so puerile, that it was unable to receive any higher instruction. There is, therefore, nothing absurd in the supposition, that they, whom, for the time, we know and confess to have been but as infants, were fed with milk. Or (if another comparison be more acceptable) Moses is by no means to be blamed, if he, considering the office of schoolmaster as imposed upon him, insists on the rudiments suitable to children. They who have an aversion to this simplicity, must of necessity condemn the whole economy of God in governing the Church. This, however, may suffice us, that the Lord, by the secret illumination of his Spirit, supplied whatever was wanting of clearness in outward expressions; as appears plainly from the prophets, who saw Satan to be the real enemy of the human race, the contriver of all evils, furnished with every kind of fraud and villainy to injure and destroy. Therefore, though the impious make a noise, there is nothing justly to offend us in this mode of speaking by which Moses describes Satan, the prince of iniquity, under the person of his servant and instrument, at the time when Christ, the Head of the Church, and the Sun of Righteousness, had not yet openly shone forth. Add to this, the baseness of human ingratitude is more clearly hence perceived, that when Adam and Eve knew that all animals were given, by the hand of God, into subjection to them, they yet suffered themselves to be led away by one of their own slaves into rebellion against God. As often as they beheld any one of the animals which were in the world, they ought to have been reminded both of the supreme authority, and of the singular goodness of God; but, on the contrary, when they saw the serpent an apostate from his Creator, not only did they neglect to punish it, but, in violation of all lawful order, they subjected and devoted themselves to it, as participators in the same apostasy. What can be imagined more dishonorable than this extreme depravity? Thus, I understand the name of the serpent, not allegorically, as some foolishly do, but in its genuine sense.

Many persons are surprised that Moses simply, and as if abruptly, relates that men have fallen by the impulse of Satan into eternal destruction, and yet never by a single word explains how the tempter himself had revolted from God. And hence it has arisen, that fanatical men have dreamed that Satan was created evil and wicked as he is here described. But the revolt of Satan is proved by other passages of Scripture; and it is an impious madness to ascribe to God the creation of any evil and corrupt nature; for when he had completed the world, he himself gave this testimony to all his works, that they were very good. Wherefore, without controversy, we must conclude, that the principle of evil with which Satan was endued was not from nature, but from defection; because he had departed from God, the fountain of justice and of all rectitude. But Moses here passes over Satan’s fall, because his object is briefly to narrate the corruption of human nature; to teach us that Adam was not created to those multiplied miseries under which all his posterity suffer, but that he fell into them by his own fault. In reflecting on the number and nature of those evils to which they are obnoxious, men will often be unable to restrain themselves from raging and murmuring against God, whom they rashly censure for the just punishment of their sin. These are their well-known complaints that God has acted more mercifully to swine and dogs than to them. Whence is this, but that they do not refer the miserable and ruined state, under which we languish, to the sin of Adam as they ought? But what is far worse, they fling back upon God the charge of being the cause of all the inward vices of the mind, (such as its horrible blindness, contumacy against God, wicked desires, and violent propensities to evil;) as if the whole perverseness of our disposition had not been adventitious. ¹⁵⁴ The design, therefore, of Moses was to show, in a few words, how greatly our present condition differs from our first original, in order that we may learn, with humble confession of our fault, to bewail our evils. We ought not then to be surprised, that, while intent on the history he purposed to relate, he does not discuss every topic which may be desired by any person whatever.

We must now enter on that question by which vain and inconstant minds are greatly agitated; namely, Why God permitted Adam to be tempted, seeing that the sad result was by no means hidden from him? That He now relaxes Satan’s reins, to allow him to tempt us to sin, we ascribe to judgment and to vengeance, in consequence of man’s alienation from himself; but there was not the same reason for doing so when human nature was yet pure and upright. God, therefore, ¹⁵⁵ permitted Satan to tempt man, who was conformed to His own image, and not yet implicated in any crime, having, moreover, on this occasion, allowed Satan the use of an animal ¹⁵⁶ which otherwise would never have obeyed him; and what else was this, than to arm an enemy for the destruction of man? This seems to have been the ground on which the Manichaeans maintained the existence of two principles. ¹⁵⁷ Therefore, they have imagined that Satan, not being in subjection to God, laid snares for man in opposition to the divine will, and was superior not to man only, but also to God himself. Thus, for the sake of avoiding what they dreaded as an absurdity, they have fallen into execrable prodigies of error; such as, that there are two Gods, and not one sole Creator of the world, and that the first God has been overcome by his antagonist. All, however, who think piously and reverently concerning the power of God, acknowledge that the evil did not take place except by his permission. For, in the first place, it must be conceded, that God was not in ignorance of the event which was about to occur; and then, that he could have prevented it, had he seen fit to do so. But in speaking of permission, I understand that he had appointed whatever he wished to be done. Here, indeed, a difference arises on the part of many, who suppose Adam to have been so left to his own free will, that God would not have him fall. They take for granted, what I allow them, that nothing is less probable than that God should he regarded as the cause of sin, which he has avenged with so many and such severe penalties. When I say, however, that Adam did not fall without the ordination and will of God, I do not so take it as if sin had ever been pleasing to Him, or as if he simply wished that the precept which he had given should be violated. So far as the fall of Adam was the subversion of equity, and of well-constituted order, so far as it was contumacy against the Divine Law-giver, and the transgression of righteousness, certainly it was against the will of God; yet none of these things render it impossible that, for a certain cause, although to us unknown, he might will the fall of man. It offends the ears of some, when it is said God willed this fall; but what else, I pray, is the permission of Him, who has the power of preventing, and in whose hand the whole matter is placed, but his will? I wish that men would rather suffer themselves to be judged by God, than that, with profane temerity, they should pass judgment upon him; but this is the arrogance of the flesh to subject God to its own test. I hold it as a settled axiom, that nothing is more unsuitable to the character of God than for us to say that man was created by Him for the purpose of being placed in a condition of suspense and doubt; wherefore I conclude, that, as it became the Creator, he had before determined with himself what should be man’s future condition. Hence the unskilful rashly infer, that man did not sin by free choice. For he himself perceives, being convicted by the testimony of his own conscience, that he has been too free in sinning. Whether he sinned by necessity, or by contingency, is another question; respecting which see the Institution, ¹⁵⁸ and the treatise on Predestination.

And he said unto the woman The impious assail this passage with their sneers, because Moses ascribes eloquence to an animal which only faintly hisses with its forked tongue. And first they ask, at what time animals began to be mute, if they then had a distinct language, and one common to ourselves and them. The answer is ready; the serpent was not eloquent by nature, but when Satan, by divine permission, procured it as a fit instrument for his use, he uttered words also by its tongue, which God himself permitted. Nor do I doubt that Eve perceived it to be extraordinary, and on that account received with the greater avidity what she admired. Now, if men decide that whatever is unwonted must be fabulous, God could work no miracle. Here God, by accomplishing a work above the ordinary course of nature, constrains us to admire his power. If then, under this very pretext, we ridicule the power of God, because it is not familiar to us, are we not excessively preposterous? Besides, if it seems incredible that beasts should speak at the command of God, how has man the power of speech, but because God has formed his tongue? The Gospel declares, that voices were uttered in the air, without a tongue, to illustrate the glory of Christ; this is less probable to carnal reason, than that speech should be elicited from the mouth of brute animals. What then can the petulance of impious men find here deserving of their invective? In short, whosoever holds that God in heaven is the Ruler of the world, will not deny his power over the creatures, so that he can teach brute animals to speak when he pleases, just as he sometimes renders eloquent men speechless. Moreover the craftiness of Satan betrays itself in this, that he does not directly assail the man, but approaches him, as through a mine, in the person of his wife. This insidious method of attack is more than sufficiently known to us at the present day, and I wish we might learn prudently to guard ourselves against it. For he warily insinuates himself at that point at which he sees us to be the least fortified, that he may not be perceived till he should have penetrated where he wished. The woman does not flee from converse with the serpent, because hitherto no dissension had existed; she, therefore, accounted it simply as a domestic animal.

The question occurs, what had impelled Satan to contrive the destruction of man? Curious sophists have feigned that he burned with envy, when he foresaw that the Son of God was to be clothed in human flesh; but the speculation is frivolous. For since the Son of God was made man in order to restore us, who were already lost, from our miserable over throw, how could that be foreseen which would never have happened unless man had sinned? If there be room for conjectures, it is more probable that he was driven by a kind of fury, (as the desperate are wont to be,) to hurry man away with himself into a participation of eternal ruin. But it becomes us to be content with this single reasons that since he was the adversary of God, he attempted to subvert the order established by Him. And, because he could not drag God from his throne, he assailed man, in whom His image shone. He knew that with the ruin of man the most dreadful confusion would be produced in the whole world, as indeed it happened, and therefore he endeavored, in the person of man, to obscure the glory of God. ¹⁵⁹ Rejecting, therefore, all vain figments, let us hold fast this doctrine, which is both simple and solid.

Yea, has God said? This sentence is variously expounded and even distorted, partly because it is in itself obscure, and partly because of the ambiguous import of the Hebrew particle. The expression אף כי ( aph ki,) sometimes signifies “although” or “indeed,” and sometimes, “how much more.” ¹⁶⁰ David Kimchi takes it in this last sense, and thinks that many words had passed between them on both sides, before the serpent descended to this point; namely, that having calumniated God on other accounts, he at length thus concludes, Hence it much more appears how envious and malignant he is towards you, because he has interdicted you from the tree of the knowledge of good and evil. But this exposition is not only forced, it is proved to be false by the reply of Eve. More correct is the explanation of the Chaldean paraphrast, ‘Is it true that God has forbidden? etc.’ ¹⁶¹ Again, to some this appears a simple, to others an ironical interrogation. It would be a simple interrogation, if it injected a doubt in the following manner: ‘Can it be, that God should forbid the eating of any tree whatever?’ but it would be ironical, if used for the purpose of dissipating vain fear; as, ‘It greatly concerns God, indeed, whether you eat of the tree or not! It is, therefore, ridiculous that you should think it to be forbidden you!’ I subscribe the more freely to the former opinion, because there is greater probability that Satan, in order to deceive more covertly, would gradually proceed with cautious prevarications to lead the woman to a contempt of the divine precept. There are some who suppose that Satan expressly denies the word which our first parents had heard, to have been the word of God. Others think, (with whom I rather agree,) that, under the pretext of inquiring into the cause, he would indirectly weaken their confidence in the word. And certainly the old interpreter has translated the expression, ‘Why has God said?’ ¹⁶² which, although I do not altogether approve, yet I have no doubt that the serpent urges the woman to seek out the cause, since otherwise he would not have been able to draw away her mind from God. Very dangerous is the temptation, when it is suggested to us, that God is not to be obeyed except so far as the reason of his command is apparent. The true rule of obedience is, that we being content with a bare command, should persuade ourselves that whatever he enjoins is just and right. But whosoever desires to be wise beyond measure, him will Satan, seeing he has cast off all reverence for God, immediately precipitate into open rebellion. As it respects grammatical construction, I think the expression ought to be translated, ‘Has God even said?’ or, ‘Is it so that God has said?’ ¹⁶³ Yet the artifice of Satan is to be noticed, for he wished to inject into the woman a doubt which might induce her to believe that not to be the word of God, for which a plausible reason did not manifestly appear.

Of every tree of the garden Commentators offer a double interpretation of these words. The former supposes Satan, for the sake of increasing envy, to insinuate that all the trees had been forbidden. “Has God indeed enjoined that you should not dare to touch any tree?” The other interpretation, however, is, “Have you not then the liberty granted you of eating promiscuously from whatever tree you please?” The former more accords with the disposition of the devil, who would malignantly amplify the prohibitions and seems to be sanctioned by Eve’s reply. For when she says, We do eat of all, one only excepted, she seems to repel the calumny concerning a general prohibition. But because the latter sense of the passage, which suggests the question concerning the simple and bare prohibition of God, was more apt to deceive, it is more credible that Satan, with his accustomed guile, should have begun his temptation from this point, ‘Is it possible for God to be unwilling that you should gather the fruit of any tree whatever?’ The answer of the woman, that only one tree was forbidden, she means to be a defense of the command; as if she would deny that it ought to seem harsh or burdensome, since God had only excepted one single tree out of so great an abundance and variety as he had granted to them. Thus, in these words there will be a concession, that one tree was indeed forbidden; then, the refutation of a calumny, because it is not arduous or difficult to abstain from one tree, when others, without number are supplied, of which the use is permitted. It was impossible for Eve more prudently or more courageously to repel the assault of Satan, than by objecting against him, that she and her husband had been so bountifully dealt with by the Lord, that the advantages granted to them were abundantly sufficient, for she intimates that they would be most ungrateful if, instead of being content with such affluence they should desire more than was lawful. When she says, God has forbidden them to eat or to touch, some suppose the second word to be added for the purpose of charging God with too great severity, because he prohibited them even from the touch ¹⁶⁴ But I rather understand that she hitherto remained in obedience, and expressed her pious disposition by anxiously observing the precept of God; only, in proclaiming the punishment, she begins to give ways by inserting the adverb “perhaps,” ¹⁶⁵ when God has certainly pronounced, “Ye shall die the death.” ¹⁶⁶ For although with the Hebrews פן ( pen) does not always imply doubt, yet, since it is generally taken in this sense, I willingly embrace the opinion that the woman was beginning to waver. Certainly, she had not death so immediately before her eyes, should she become disobedient to God, as, she ought to have had. She clearly proves that her perception of the true danger of death was distant and cold.

Calvin: Gen 3:4

4.And the serpent said unto the woman Satan now springs more boldly forward; and because he sees a breach open before him, he breaks through in a direct assault, for he is never wont to engage in open war until we voluntarily expose ourselves to him, naked and unarmed. He cautiously approaches us at first with blandishments; but when he has stolen in upon us, he dares to exalt himself petulantly and with proud confidence against God; just as he now seizing upon Eve’s doubt, penetrates further, that he may turn it into a direct negative. It behaves us to be instructed, by much examples, to beware of his snares, and, by making timely resistance, to keep him far from us, that nearer access may not be permitted to him. He now, therefore, does not ask doubtingly, as before, whether or not the command of God, which he opposes, be true, but openly accuses God of falsehood, for he asserts that the word by which death was denounced is false and delusive. Fatal temptation! when while God is threatening us with death, we not only securely sleep, but hold God himself in derision!

Calvin: Gen 3:5

5.For God doth know There are those who think that God is here craftily praised by Satan, as if He never would prohibit men from the use of wholesome fruit. But they manifestly contradict themselves, for they at the some time confess that in the preceding member of the sentence he had already declared God to be unworthy of confidence, as one who had lied. Others suppose that he charges God with malignity and envy, as wishing to deprive man of his highest perfection; and this opinion is more probable than the other. Nevertheless, (according to my judgments) Satan attempts to prove what he had recently asserted, reasoning, however, from contraries: ¹⁶⁷ God, he says, has interdicted to you the tree, that he may not be compelled to admit you to the participation of his glory; therefore, the fear of punishment is quite needless. In short, he denies that a fruit which is useful and salutary can be injurious. When he says, God does know, he censures God as being moved by jealousy: and as having given the command concerning the tree, for the purpose of keeping man in an inferior rank.

Ye shall be as gods Some translate it, ‘Ye shall be like angels.’ It might even be rendered in the singular number, ‘Ye shall be as God.’ I have no doubt that Satan promises them divinity; as if he had said, For no other reason does God defraud you of the tree of knowledge, than because he fears to have you as companions. Moreover, it is not without some show of reason that he makes the Divine glory, or equality with God, to consist in the perfect knowledge of good and evil; but it is a mere pretense, for the purpose of ensnaring the miserable woman. Because the desire of knowledge is naturally inherent in and happiness is supposed to be placed in it; but Eve erred in not regulating the measure of her knowledge by the will of God. And we all daily suffer under the same disease, because we desire to know more than is right, and more than God allows; whereas the principal point of wisdom is a well-regulated sobriety in obedience to God.

Calvin: Gen 3:6

6.And when the woman saw This impure look of Eve, infected with the poison of concupiscence, was both the messenger and the witness of an impure heart. She could previously behold the tree with such sincerity, that no desire to eat of it affected her mind; for the faith she had in the word of God was the best guardian of her heart, and of all her senses. But now, after the heart had declined from faith, and from obedience to the word, she corrupted both herself and all her senses, and depravity was diffused through all parts of her soul as well as her body. It is, therefore, a sign of impious defection, that the woman now judges the tree to be good for food, eagerly delights herself in beholding it, and persuades herself that it is desirable for the sake of acquiring wisdom; whereas before she had passed by it a hundred times with an unmoved and tranquil look. For now, having shaken off the bridle, her mind wanders dissolutely and intemperately, drawing the body with it to the same licentiousness. The word להשכיל ( lehaskil,) admits of two explanations: That the tree was desirable either to be looked upon or to impart prudence. I prefer the latter sense, as better corresponding with the temptation.

And gave also unto her husband with her From these words, some conjecture that Adam was present when his wife was tempted and persuaded by the serpent, which is by no means credible. Yet it might be that he soon joined her, and that, even before the woman tasted the fruit of the tree, she related the conversation held with the serpent, and entangled him with the same fallacies by which she herself had been deceived. Others refer the particle עמה ( immah,) “with her,” to the conjugal bond, which may be received. But because Moses simply relates that he ate the fruit taken from the hands of his wife, the opinion has been commonly received, that he was rather captivated with her allurements than persuaded by Satan’s impostures. ¹⁶⁸ For this purpose the declaration of Paul is adduced,

‘Adam was not deceived, but the woman.’
(1Ti 2:14.)

But Paul in that place, as he is teaching that the origin of evil was from the woman, only speaks comparatively. Indeed, it was not only for the sake of complying with the wishes of his wife, that he transgressed the law laid down for him; but being drawn by her into fatal ambition, he became partaker of the same defection with her. And truly Paul elsewhere states that sin came not by the woman, but by Adam himself, (Rom 5:12.) Then, the reproof which soon afterwards follows ‘Behold, Adam is as one of us,’ clearly proves that he also foolishly coveted more than was lawful, and gave greater credit to the flatteries of the devil than to the sacred word of God.

It is now asked, What was the sin of both of them? The opinion of some of the ancients, that they were allured by intemperance of appetite, is puerile. For when there was such an abundance of the choicest fruits what daintiness could there be about one particular kind? Augustine is more correct, who says, that pride was the beginning of all evils, and that by pride the human race was ruined. Yet a fuller definition of the sin may be drawn from the kind of temptation which Moses describes. For first the woman is led away from the word of God by the wiles of Satan, through unbelief. ¹⁶⁹ Wherefore, the commencement of the ruin by which the human race was overthrown was a defection from the command of God. But observe, that men then revolted from God, when, having forsaken his word, they lent their ears to the falsehoods of Satan. Hence we infer, that God will be seen and adored in his word; and, therefore, that all reverence for him is shaken off when his word is despised. A doctrine most useful to be known, for the word of God obtains its due honor only with few so that they who rush onward with impunity in contempt of this word, yet arrogate to themselves a chief rank among the worshippers of God. But as God does not manifest himself to men otherwise than through the word, so neither is his majesty maintained, nor does his worship remain secure among us any longer than while we obey his word. Therefore, unbelief was the root of defection; just as faith alone unites us to God. Hence flowed ambition and pride, so that the woman first, and then her husband, desired to exalt themselves against God. For truly they did exalt themselves against God, when, honor having been divinely conferred upon them, they not contented with such excellence, desired to know more than was lawful, in order that they might become equal with God. Here also monstrous ingratitude betrays itself. They had been made in the likeness of God; but this seems a small thing unless equality be added. Now, it is not to be endured that designing and wicked men should labor in vain, as well as absurdly, to extenuate the sin of Adam and his wife. For apostasy is no light offense, but detestable wickedness, by which man withdraws himself from the authority of his Creator, yea, even rejects and denies him. Besides it was not simple apostasy, but combined with atrocious contumelies and reproaches against God himself. Satan accuses God of falsehoods of envy, and of malignity, and our first parents subscribe to a calumny thus vile and execrable. At length, having despised the command of God, they not only indulge their own lust, but enslave themselves to the devil. If any one prefers a shorter explanation, we may say unbelief has opened the door to ambition, but ambition has proved the parent of rebellion, to the end that men, having cast aside the fear of God, might shake off his yoke. On this account, Paul teaches use that by the disobedience of Adam sin entered into the world. Let us imagine that there was nothing worse than the transgression of the command; we shall not even thus have succeeded far in extenuating the fault of Adam. God, having both made him free in everything, and appointed him as king of the world, chose to put his obedience to the proof, in requiring abstinence from one tree alone. This condition did not please him. Perverse declaimers may plead in excuse, that the woman was allured by the beauty of the tree, and the man ensnared by the blandishments of Eve. Yet the milder the authority of God, the less excusable was their perverseness in rejecting it. But we must search more deeply for the origin and cause of sin. For never would they have dared to resist God, unless they had first been incredulous of his word. And nothing allured them to covet the fruit but mad ambition. So long as they firmly believing in God’s word, freely suffered themselves to be governed by Him, they had serene and duly regulated affections. For, indeed, their best restraint was the thoughts which entirely occupied their minds, that God is just, that nothing is better than to obey his commands and that to be loved by him is the consummation of a happy life. But after they had given place to Satan’s blasphemy, they began, like persons fascinated, to lose reason and judgment; yea, since they were become the slaves of Satan; he held their very senses bound. Still further, we know that sins are not estimated in the sight of God by the external appearance, but by the inward disposition.

Again, it appears to many absurd, that the defection of our first parents is said to have proved the destruction of the whole race; and, on this accounts they freely bring an accusation against God. Pelagius, on the other hand, lest, as he falsely feared, the corruption of human nature should be charged upon God, ventured to deny original sin. But an error so gross is plainly refuted, not only by solid testimonies of Scripture, but also by experience itself. The corruption of our nature was unknown to the philosophers who, in other respects, were sufficiently, and more than sufficiently, acute. Surely this stupor itself was a signal proof of original sin. For all who are not utterly blinds perceive that no part of us is sound; that the mind is smitten with blindness, and infected with innumerable errors; that all the affections of the heart are full of stubbornness and wickedness; that vile lusts, or other diseases equally fatal, reign there; and that all the senses burst forth ¹⁷⁰ with many vices. Since, however none but God alone is a proper judge in this cause, we must acquiesce in the sentence which he has pronounced in the Scriptures. In the first place, Scripture clearly teaches us that we are born vicious and perverse. The cavil of Pelagius was frivolous, that sin proceeded from Adam by imitation. For David, while still enclosed in his mother’s womb, could not be an imitator of Adam, yet he confesses that he was conceived in sin, (Psa 51:5.) A fuller proof of this matter, and a more ample definition of original sin, may be found in the Institutes; ¹⁷¹ yet here, in a single word, I will attempt to show how far it extends. Whatever in our nature is vicious — since it is not lawful to ascribe it to God — we justly reject as sin. ¹⁷² But Paul (Rom 3:10) teaches that corruption does not reside in one part only, but pervades the whole soul, and each of its faculties. Whence it follows, that they childishly err who regard original sin as consisting only in lust, and in the inordinate motion of the appetites, whereas it seizes upon the very seat of reason, and upon the whole heart. To sin is annexed condemnation, ¹⁷³ or, as Paul speaks,

‘By man came sin, and by sin, death,’ (Rom 5:12.)

Wherefore he elsewhere pronounces us to be ‘the children of wrath;’ as if he would subject us to an eternal curse, (Eph 2:3.) In short, that we are despoiled of the excellent gifts of the Holy Spirit, of the light of reason, of justice, and of rectitude, and are prone to every evil; that we are also lost and condemned, and subjected to death, is both our hereditary condition, and, at the same time, a just punishments which God, in the person of Adam, has indicted on the human race. Now, if any one should object, that it is unjust for the innocent to bear the punishment of another’s sin, I answer, whatever gifts God had conferred upon us in the person of Adams he had the best right to take away, when Adam wickedly fell. Nor is it necessary to resort to that ancient figment of certain writers, that souls are derived by descent from our first parents. ¹⁷⁴ For the human race has not naturally derived corruption through its descent frown Adam; but that result is rather to be traced to the appointment of God, who, as he had adorned the whole nature of mankind with most excellent endowments in one man, so in the same man he again denuded it. But now, from the time in which we were corrupted in Adam, we do not bear the punishment of another’s offense, but are guilty by our own fault.

A question is mooted by some, concerning the time of this fall, or rather ruin. The opinion has been pretty generally received, that they fell on the day they were created; and, therefore Augustine writes, that they stood only for six hours. The conjecture of others, that the temptation was delayed by Satan till the Sabbath, in order to profane that sacred day, is but weak. And certainly, by instances like these, all pious persons are admonished sparingly to indulge themselves in doubtful speculations. As for myself, since I have nothing to assert positively respecting the time, so I think it may be gathered from the narration of Moses, that they did not long retain the dignity they had received; for as soon as he has said they were created, he passes, without the mention of any other thing, to their fall. If Adam had lived but a moderate space of time with his wife, the blessing of God would not have been unfruitful in the production of offspring; but Moses intimates that they were deprived of God’s benefits before they had become accustomed to use them. I therefore readily subscribe to the exclamation of Augustine, ‘O wretched freewill, which, while yet entire, had so little stability!’ And, to say no more respecting the shortness of the time, the admonition of Bernard is worthy of remembrance: ‘Since we read that a fall so dreadful took place in Paradise, what shall we do on the dunghill?’ At the same time, we must keep in memory by what pretext they were led into this delusion so fatal to themselves, and to all their posterity. Plausible was the adulation of Satan, ‘Ye shall know good and evil;’ but that knowledge was therefore accursed, because it was sought in preference to the favor of God. Wherefore, unless we wish, of our own accord, to fasten the same snares upon ourselves, let us learn entirely to depend upon the sole will of God, whom we acknowledge as the Author of all good. And, since the Scripture everywhere admonishes us of our nakedness and poverty, and declares that we may recover in Christ what we have lost in Adams let us, renouncing all self-confidence, offer ourselves empty to Christ, that he may fill us with his own riches.

Calvin: Gen 3:7

7.And the eyes of them both were opened. It was necessary that the eyes of Eve should be veiled till her husband also was deceived; but now both, being alike bound by the chain of an unhappy consent, begin to be sensible of their wretchedness although they are not yet affected with a deep knowledge of their fault. They are ashamed of their nakedness, yet, though convinced, they do not humble themselves before God, nor fear his judgements as they ought; they even do not cease to resort to evasions. Some progress, however, is made; for whereas recently they would, like giants, assault heaven by storm; now, confounded with a sense of their own ignominy, they flee to hiding-places. And truly this opening of the eyes in our first parents to discern their baseness, clearly proves them to have been condemned by their own judgment. They are not yet summoned to the tribunal of God; there is none who accuses them; is not then the sense of shame, which rises spontaneously, a sure token of guilt? The eloquence, therefore, of the whole world will avail nothing to deliver those from condemnation, whose own conscience has become the judge to compel them to confess their fault. It rather becomes us all to open our eyes, that, being confounded at our own disgrace, we may give to God the glory which is his due. God created man flexible; and not only permitted, but willed that he should be tempted. For he both adapted the tongue of the serpent beyond the ordinary use of nature, to the devil’s purpose, just as if any one should furnish another with a sword and armor; and then, though the unhappy event was foreknown by him, he did not apply the remedy, which he had the power to do. On the other hand, when we come to speak of man, he will be found to have sinned voluntarily, and to have departed from God, his Maker, by a movement of the mind not less free than perverse. Nor ought we to call that a light fault, which, refusing credit to the word of God, exalted itself against him by impious and sacrilegious emulation, which would not be subject to his authority, and which, finally, both proudly and perfidiously revolted from him. Therefore, whatever sin and fault there is in the fall of our first parents remains with themselves; but there is sufficient reason why the eternal counsel of God preceded it, though that reason is concealed from us. We see, indeed, some good fruit daily springing from a ruin so dreadful, inasmuch as God instructs us in humility by our miseries and then more clearly illustrates his own goodness; for his grace is more abundantly poured forth, through Christ, upon the world, than it was imparted to Adam in the beginning. Now, if the reason why this is so lies beyond our reach, it is not wonderful that the secret counsel of God should be to us like a labyrinth. ¹⁷⁵

And they sewed fig - leaves together. What I lately said, that they had not been brought either by true shame or by serious fear to repentance, is now more manifest. They sew together for themselves girdles of leaves. ¹⁷⁶ For what end? That they may keep God at a distance, as by an invincible barrier! Their sense of evil, therefore, was only confused, and combined with dulness, as is wont to be the case in unquiet sleep. There is none of us who does not smile at their folly, since, certainly, it was ridiculous to place such a covering before the eyes of God. In the meanwhile, we are all infected with the same disease; for, indeed, we tremble, and are covered with shame at the first compunctions of conscience; but self-indulgence soon steals in, and induces us to resort to vain trifles, as if it were an easy thing to delude God. Therefore unless conscience be more closely pressed there is no shadow of excuse too faint and fleeting to obtain our acquiescence; and even if there be no pretext whatever, we still make pleasures for ourselves, and, by an oblivion of three days’ duration, we imagine that we are well covered. ¹⁷⁷ In short, the cold and faint ¹⁷⁸ knowledge of sin, which is inherent in the minds of men, is here described by Moses, in order that they may be rendered inexcusable. ¹⁷⁹ Then (as we have already said) Adam and his wife were yet ignorant of their own vileness, since with a covering so light they attempted to hide themselves from the presence of God.

Calvin: Gen 3:8

8.And they heard the voice of the Lord God. As soon as the voice of God sounds, Adam and Eve perceive that the leaves by which they thought themselves well protected are of no avail. Moses here relates nothing which does not remain in human nature, and may be clearly discerned at the present day. The difference between good and evil is engraven on the hearts of all, as Paul teaches, (Rom 2:15;) but all bury the disgrace of their vices under flimsy leaves till God, by his voice, strikes inwardly their consciences. Hence, after God had shaken them out of their torpor, their alarmed consciences compelled them to hear his voice. Moreover, what Jerome translates, ‘at the breeze after midday,’ ¹⁸⁰ is, in the Hebrew, ‘at the wind of the day;’ ¹⁸¹ the Greeks, omitting the word ‘wind,’ have put ‘at the evening.’ ¹⁸² Thus the opinion has prevailed, that Adam, having sinned about noon, was called to judgment about sunset. But I rather incline to a different conjecture, namely, that being covered with their garment, they passed the night in silence and quiet, the darkness aiding their hypocrisy; then, about sunrise, being again thoroughly awakened, they recollected themselves. We know that at the rising of the sun the air is naturally excited; together, then, with this gentle breeze, God appeared; but Moses would improperly have called the evening air that of the day. Others take the word as describing the southern part or region; and certainly רוח ( ruach) sometimes among the Hebrews signifies one or another region of the world. ¹⁸³ Others think that the time is here specified as one least exposed to terrors, for in the clear light there is the greater security; and thus, they conceive, is fulfilled what the Scripture declares that they who have accusing consciences are always anxious and disquieted, even without any danger. To this point they refer what is added respecting the wind, as if Adam was terrified at the sound of a falling leaf. But what I have advanced is more true and simple, that what was hid under the darkness of the night was detected at the rising of the sun. Yet I do not doubt that some notable symbol of the presence of God was in that gentle breeze; for although (as I have lately said) the rising sun is wont daily to stir up some breath of air, this is not opposed to the supposition that God gave some extraordinary sign of his approach, to arouse the consciences of Adam and his wife. For, since he is in himself incomprehensible, he assumes, when he wishes to manifest himself to men, those marks by which he may be known. David calls the winds the messengers of God, on the wings of which he rides, or rather flies, with incredible velocity. (Psa 104:3.) But, as often as he sees good, he uses the winds, as well as other created things, beyond the order of nature, according to his own will. Therefore, Moses, in here mentioning the wind, intimates (according to my judgment) that some unwonted and remarkable symbol of the Divine presence was put forth which should vehemently affect the minds of our first parents. This resource, namely, that of fleeing from God’s presence, was nothing better than the former; since God, with his voice alone, soon brings back the fugitives. It is. written,

‘Whither shall I flee from thy presence? If I traverse the sea, if I take wings and ascend above the clouds, if I descend into the profound abyss, thou, Lord, wilt be everywhere,’
(Psa 139:7.)

This we all confess to be true; yet we do not, in the meantime, cease to snatch at vain subterfuges; and we fancy that shadows of any kind will prove a most excellent defense. Nor is it to be here omitted, that he, who had found a few leaves to be unavailing, fled to whole trees; for so we are accustomed, when shut out from frivolous cavils, to frame new excuses, which may hide us as under a denser shade. When Moses says that Adam and his wife hid themselves ‘in the midst of the tree ¹⁸⁴ of Paradise,’ I understand that the singular member is put for the plural; as if he had said, among the trees.

Calvin: Gen 3:9

9.And the Lord God called unto Adam. They had been already smitten by the voice of God, but they lay confounded under the trees, until another voice more effectually penetrated their minds. Moses says that Adam was called by the Lord. Had he not been called before? The former, however, was a confused sound, which had no sufficient force to press upon the conscience. Therefore God now approaches nearer, and from the tangled thicket of trees ¹⁸⁵ draws him, however unwilling and resisting, forth into the midst. In the same manner we also are alarmed at the voice of God, as soon as his law sounds in our ears; but presently we snatch at shadows, until he, calling upon us more vehemently, compels us to come forward, arraigned at his tribunal. Paul calls this the life of the Law, ¹⁸⁶ when it slays us by charging us with our sins. For as long as we are pleased with ourselves, and are inflated with a false notion that we are alive, the law is dead to us, because we blunt its point by our hardness; but when it pierces us more sharply, we are driven into new terrors.

Calvin: Gen 3:10

10.And he said, I heard thy voice. Although this seems to be the confession of a dejected and humbled man, it will nevertheless soon appear that he was not yet properly subdued, nor led to repentance. He imputes his fear to the voice of God, and to his own nakedness, as, if he had never before heard God speaking without being alarmed, and had not been even sweetly exhilarated by his speech. His excessive stupidity appears in this, that he fails to recognize the cause of shame in his sin; he, therefore, shows that he does not yet so feel his punishment, as to confess his fault. In the meantime, he proves what I said before to be true, that original sin does not reside in one part of the body only, but holds its dominion over the whole man, and so occupies every part of the soul, that none remains in its integrity; for, notwithstanding his fig-leaves, he still dreads the presence of God.

Defender: Gen 3:1

The "serpent" was not merely a talking snake, but was Satan himself (Rev 12:9; Rev 20:2) possessing and using the serpent's body to deceive Eve. Satan had been originally "created" (see notes on Eze 28:14, Eze 28:15) as the highest of all angels, the anointed cherub covering the very throne of God in heaven. He, along with all the angels, had been created to be "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Heb 1:14). Not content with a role inferior in two important respects to man (angels were not created in God's image, nor could they reproduce after their kind, there being no female angels), Satan led a third of the angels (Rev 12:4, Rev 12:9) to rebel against God, seeking to become God himself. Evidently, he did not really believe that God was the omnipotent Creator, but rather that all had evolved from the primeval chaos (probably the explanation for the widespread ancient pagan belief that the world began in a state of watery chaos). God, therefore, "cast thee to the ground" (Eze 28:17), allowing Satan to tempt the very ones he had been created to serve.

Defender: Gen 3:1

The physical serpent was clever, and possibly originally able to stand upright, eye-to-eye with man, (the Hebrew word is nachash, possibly originally meaning a shining, upright creature).

Defender: Gen 3:1

Some of the animals may have originally been able to communicate on an elementary level with their human masters, an ability later removed by the Curse. More likely, God allowed Satan to use the serpent's throat (as He later allowed Balaam's ass to speak - Num 22:28) and Eve was, in her innocence, not yet aware of the strangeness of it.

Defender: Gen 3:1

The root of all sin is doubting God's Word. Satan was successful in this approach even with one who had never sinned before and who had no sin-nature inclining her to sin. Satan merely implanted a slight doubt concerning God's veracity and His sovereign goodness. The approach so successful in this case has provided the pattern for his temptations ever since."

Defender: Gen 3:3

Eve, in her developing resentment against God, fell into Satan's trap, both taking away from God's Word and adding to it. God had said they could "freely eat" of "every tree" (Gen 2:16); Eve quoted him as saying they could eat of the trees. God had said they should not eat of the fruit of one tree; Eve added the statement that they should not even touch it. These are the very sins God warned about after His written Word was finally completed (Rev 22:18, Rev 22:19). Doubting God's Word, augmenting, then diluting, and finally rejecting God's Word - this was Satan's temptation and Eve's sin, and this is the common sequence of apostasy even today."

Defender: Gen 3:5

Satan's sin led him to desire to be as God, and this was the desire he placed in Eve's mind (see notes on Isa 14:13, Isa 14:14). In fact, when one questions or changes the Word of God, he is, for all practical purposes, making himself to be "god."

Defender: Gen 3:5

Satan's deceptions are always most effective when they have some truth in them. Through eating the forbidden fruit, Adam and Eve would indeed come to "know good and evil," but not "as gods.""

Defender: Gen 3:6

The threefold temptation, appealing to body ("good for food"), soul ("pleasant to the eyes") and spirit ("make one wise"), was the same by which Satan appealed to Christ in the wilderness (Luk 4:1-12), and against which Christians are warned in 1Jo 2:16 ("the lust of the flesh, and the lust of the eyes, and the pride of life").

Defender: Gen 3:6

It was at this point that "by one man sin entered into the world, and death by sin" (Rom 5:12). There could have been no death in the world before man brought sin into the world. Thus, the fossils in the earth's crust cannot be a record of the evolution of life leading up to man but must be a record of death after man. In the evolutionary scenario, struggle and death in the animal kingdom eventually, after a billion years, brought man into the world. The truth is, however, that man brought death into his whole dominion by his sin."

Defender: Gen 3:7

The sudden recognition of their nakedness indicates the realization that their descendants, as well as themselves, would suffer the effects of this original sin. The ability and instruction to be fruitful, given by God as a unique blessing, now would also convey the Curse of sin and death. Adam was the federal head of the human race, and it was "through the offense of one many be dead" (Rom 5:15).

Defender: Gen 3:7

The hasty fabrication of fig leaf aprons might conceal their procreative organs from each other, but could hardly hide their sin from God. Neither will the "filthy rags" of self-made "righteousnesses" (Isa 64:6) cover sinful hearts today. The "garments of salvation" and the "robe of righteousness" (Isa 61:10) can be provided only by God, just as God provided "coats of skins" for Adam and Eve (Gen 3:21)."

Defender: Gen 3:8

This is not a crude anthropomorphism, but an actual theophany. The "Word of God," Christ in His preincarnate state, regularly appeared in the garden for fellowship and communication with His people. How long this period of fellowship had endured is not stated, but it was long enough for the Satanic rebellion in heaven and expulsion to earth. Since it was not long enough for Eve to conceive children, however, and since she and Adam had been instructed by God to do so, it was probably not more than a few days or weeks."

Defender: Gen 3:10

The shame associated with nudity is no artificial inhibition of civilization, but has its source in this primeval awareness of sin. It is only lost when consciences are so hardened as to lose sensitivity to sin. Clothing is even worn in heaven (Rev 1:13; Rev 19:14)."

TSK: Gen 3:1

Now : Gen 3:13-15; Isa 27:1; Mat 10:16; 2Co 11:3, 2Co 11:14; Rev 12:9, Rev 20:2

serpent : The Samaritan copy, instead of nachash , ""a serpent,""reads cachash , ""a liar or deceiver,""read Joh 8:44.

he said : Num 22:28, Num 22:29; Ecc 4:10; 1Pe 3:7

Yea, hath : Heb. Yea, because, etc

hath : Mat 4:3, Mat 4:6, Mat 4:9

TSK: Gen 3:2

serpent : Psa 58:4

TSK: Gen 3:3

But : Gen 2:16, Gen 2:17

touch : Gen 20:6; Exo 19:12, Exo 19:13; 1Ch 16:22; Job 1:11, Job 2:5, Job 19:21; 1Co 7:1; 2Co 6:17; Col 2:21

TSK: Gen 3:4

serpent : Joh 8:44

Ye : Gen 3:13; Deu 29:19; 2Ki 1:4, 2Ki 1:6, 2Ki 1:16, 2Ki 8:10; Psa 10:11; 2Co 2:11, 2Co 11:3; 1Ti 2:14

TSK: Gen 3:5

God : Exo 20:7; 1Ki 22:6; Jer 14:13, Jer 14:14, Jer 28:2, Jer 28:3; Eze 13:2-6, Eze 13:22; 2Co 11:3; 2Co 11:13-15

your : Gen 3:7, Gen 3:10; Mat 6:23; Act 26:18

as gods : Exo 5:2; 2Ch 32:15; Psa 12:4; Eze 28:2, Eze 28:9, Eze 29:3; Dan 4:30, Dan 6:7; Act 12:22, Act 12:23; 2Co 4:4; 2Th 2:4; Rev 13:4, Rev 13:14

knowing : Gen 3:22, Gen 2:17

TSK: Gen 3:6

saw : Jos 7:21; Jdg 16:1, Jdg 16:2

pleasant : Heb. a desire, Eze 24:16, Eze 24:21, Eze 24:25

to the eyes : Gen 6:2, Gen 39:7; Jos 7:21; 2Sa 11:2; Job 31:1; Mat 5:28; 1Jo 2:16

and did : 1Ti 2:14

and he did eat : Gen 3:12, Gen 3:17; Hos 6:7 *marg. Rom 5:12-19

TSK: Gen 3:7

And the : Gen 3:5; Deu 28:34; 2Ki 6:20; Luk 16:23

knew : Gen 3:10, Gen 3:11, Gen 2:25

and they : Job 9:29-31; Isa 28:20, Isa 59:6

aprons : or, things to gird about

TSK: Gen 3:8

And they : Gen 3:10; Deu 4:33, Deu 5:25

cool of the day : Heb. wind, Job 34:21, Job 34:22, Job 38:1

hid : Job 22:14, Job 31:33, Job 34:22; Psa 139:1-12; Pro 15:3; Jer 23:24; Amo 9:2, Amo 9:3; Jon 1:3, Jon 1:9, Jon 1:10; Rom 2:15; Heb 4:13

TSK: Gen 3:9

Gen 4:9, Gen 11:5, Gen 16:8, Gen 18:20, Gen 18:21; Jos 7:17-19; Rev 20:12, Rev 20:13

TSK: Gen 3:10

and I was : Gen 2:25; Exo 3:6; Job 23:15; Psa 119:120; Isa 33:14, Isa 57:11; 1Jo 3:20

because : Gen 3:7, Gen 2:25; Exo 32:25; Isa 47:3; Rev 3:17, Rev 3:18, Rev 16:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 3:1-7

- Section III - The Fall

- The Fall

1. נחשׁ nachash "serpent; related: hiss,"Gesenius; "sting,"Mey. ערוּם 'ārûm "subtle, crafty, using craft for defence."

7. תפר tāpar "sew, stitch, tack together." חגורה chăgôrâh "girdle, not necessarily apron."

This chapter continues the piece commenced at Gen 2:4. The same combination of divine names is found here, except in the dialogue between the serpent and the woman, where God ( אלהים 'ĕlohı̂ym ) alone is used. It is natural for the tempter to use only the more distant and abstract name of God. It narrates in simple terms the fall of man.

Gen 3:1

The serpent is here called a "beast of the field"; that is, neither a domesticated animal nor one of the smaller sorts. The Lord God had made it, and therefore it was a creature called into being on the same day with Adam. It is not the wisdom, but the wiliness of the serpent which is here noted. This animal is destitute of arms or legs by which to escape danger. It is therefore thrown back upon instinct, aided by a quick and glaring eye, and a rapid dart and recoil, to evade the stroke of violence, and watch and seize the unguarded moment for inflicting the deadly bite. Hence, the wily and insidious character of its instinct, which is noticed to account for the mode of attack here chosen, and the style of the conversation. The whole is so deeply designed, that the origin and progress of evil in the breast is as nearly as possible such as it might have been had there been no prompter. No startling proposal of disobedience is made, no advice, no persuasion to partake of the fruit is employed. The suggestion or assertion of the false only is plainly offered; and the bewildered mind is left to draw its own false inferences, and pursue its own misguided course. The tempter addresses the woman as the more susceptible and unguarded of the two creatures he would betray. He ventures upon a half-questioning, half-insinuating remark: "It is so, then, that God hath said, Ye shall not eat of every tree of the garden."This seems to be a feeler for some weak point, where the fidelity of the woman to her Maker might be shaken. It hints at something strange, if not unjust or unkind, on the part of God. "Why was any tree withheld?"he would insinuate.

Gen 3:2-3

The woman gives the natural and distinct answer of unaffected sincerity to this suggestion. The deviations from the strict letter of the law are nothing more than the free and earnest expressions of her feelings. The expression, "neither shall ye touch it,"merely implies that they were not to meddle with it, as a forbidden thing.

Gen 3:4-5

The serpent now makes a strong and bold assertion, denying the deadly efficacy of the tree, or the fatal consequence of partaking of it, and affirming that God was aware that on the eating of it their eyes would be opened, and they would be like himself in knowing good and evil.

Let us remember that this was the first falsehood the woman ever heard. Her mind was also infantile as yet, so far as experience was concerned. The opening mind is naturally inclined to believe the truth of every assertion, until it has learned by experience the falsehood of some. There was also in this falsehood what gives the power to deceive, a great deal of truth combined with the element of untruth. The tree was not physically fatal to life, and the eating of it really issued in a knowledge of good and evil. Nevertheless, the partaking of what was forbidden issued in the legal and actual privation of life. And it did not make them know good and evil altogether, as God knows it, but in an experimental sense, as the devil knows it. In point of knowledge, they became like God; in point of morality, like the tempter.

Gen 3:6

And the woman saw. - She saw the tree, no doubt, and that it was likely to look upon, with the eye of sense. But only with the eye of fancy, highly excited by the hints of the tempter, did she see that it was good for food, and to be desired to make one wise. Appetite, taste, and philosophy, or the love of wisdom, are the great motives in the human breast which fancy assumes this tree will gratify. Other trees please the taste and the sight. But this one has the pre-eminent charm of administering not only to the sense, but also to the reason.

It would be rash to suppose that we can analyze that lightning process of instinctive thought which then took place in the mind of the woman; and worse than rash, it would be wrong, to imagine that we can show the rationale of what in its fundamental point was a violation of right reason. But it is evident from this verse that she attached some credit to the bold statement of the serpent, that the eating of the fruit would be attended with the extraordinary result of making them, like God himself, acquainted with good and evil, especially as it did not contradict any assertion of Yahweh, God, and was countenanced by the name, "the tree of the knowledge of good and evil."It was evidently a new thought to her, that the knowledge of good and evil was to result from the eating of it. That God should know this, if a fact, was undeniable. Again, to know good and evil as the effect of partaking of it, implied that the consequence was not a cessation of existence, or of consciousness; for, if so, how could there be any knowledge? And, if death in her conception implied merely exclusion from the favor of God and the tree of life, might she not imagine that the new knowledge acquired, and the elevation to a new resemblance, or even equality to God himself in this respect, would be more than a compensation for such losses; especially as the disinterestedness of the divine motives had been at least called in question by the serpent? Here, no doubt, is a fine web of sophistry, woven by the excited fancy in an instant of time.

It is easy to say the knowledge of good and evil was not a physical effect of eating of the fruit; that the obtaining of this knowledge by partaking of it was an evil, and not a good in itself and in its consequences, as it was the origin of an evil conscience, which is in itself an unspeakable ill, and attended with the forfeiture of the divine favor, and of the tree of life, and with the endurance of all the positive misery which such a condition involves; and that the command of God was founded on the clearest right - that of creation - occasioned by the immediate necessity of defining the rights of man, and prompted by disinterested benevolence toward His intelligent creatures, whom He was framing for such intellectual and moral perfection, as was by them attainable. It is easy to cry out, How unreasonable was the conduct of the primeval pair! Let us not forget that any sin is unreasonable, unaccountable, essentially mysterious. In fact, if it were wholly reasonable, it would no longer be sin. Only a moment before, the woman had declared that God had said, "Of the fruit of the tree in the midst of the garden, ye shall not eat."Yet she now sees, and her head is so full of it that she can think of nothing else, that the tree is good for food and pleasant to the eyes, - as if there were no other good and pleasant trees in the garden, and, as she fancies, desirable to make one wise, like God; as if there were no other way to this wisdom but an unlawful one, and no other likeness to God but a stolen likeness - and therefore takes of the fruit and eats, and gives to her husband, and he eats! The present desire is without any necessity gratified by an act known to be wrong, at the risk of all the consequences of disobedience! Such is sin.

Gen 3:7

Their eyes were opened. - Certain immediate effects of the act are here stated. This cannot mean literally that they were blind up to this moment; for Adam, no doubt, saw the tree in the garden concerning which he received a command, the animals which he named, and the woman whom he recognized as bone of his bones and flesh of his flesh. And of the woman it is affirmed that she saw that the tree possessed certain qualities, one of which at least was conspicuous to the eye.

It must therefore mean that a new aspect was presented by things on the commission of the first offence. As soon as the transgression is actually over, the sense of the wrongfulness of the act rushes on the mind. The displeasure of the great Being whose command has been disobeyed, the irretrievable loss which follows sin, the shame of being looked upon by the bystanders as a guilty thing, crowd upon the view. All nature, every single creature, seems now a witness of their guilt and shame, a condemning judge, an agent of the divine vengeance. Such is the knowledge of good and evil they have acquired by their fall from obedience - such is the opening of the eye which has requited their wrong-doing. What a different scene had once presented itself to the eyes of innocence! All had been friendly. All nature had bowed in willing obedience to the lords of the earth. Neither the sense nor the reality of danger had ever disturbed the tranquility of their pure minds.

They knew that they were naked. - This second effect results immediately from the consciousness of guilt. They now take notice that their guilty persons are exposed to view, and they shrink from the glance of every condemning eye. They imagine there is a witness of their guilt in every creature, and they conceive the abhorrence which it must produce in the spectator. In their infantile experience they endeavor to hide their persons, which they feel to be suffused all over with the blush of shame.

Accordingly, "they sewed the leaves of the fig,"which, we may suppose, they wrapped round them, and fastened with the girdles they had formed for this purpose. The leaves of the fig did not constitute the girdles, but the coverings which were fastened on with these. These leaves were intended to conceal their whole persons from observation. Job describes himself sewing sackcloth on his skin Job 16:15, and girding on sackcloth 1Ki 20:32; Lam 2:10; Joe 1:8 is a familiar phrase in Scripture. The primitive sewing was some sort of tacking together, which is not more particularly described. Every operation of this sort has a rude beginning. The word "girdle" חגורה chăgôrâh ) signifies what girds on the dress.

Here it becomes us to pause for a moment that we may mark what was the precise nature of the first transgression. It was plainly disobedience to an express and well-understood command of the Creator. It matters not what was the nature of the command, since it could not be other than right and pure. The more simple and easy the thing enjoined, the more blameworthy the act of disobedience. But what was the command? Simply to abstain from the fruit of a tree, which was designated the tree of the knowledge of good and evil, upon pain of death. We have seen already that this command arose from the necessity of immediate legislation, and took its shape as the only possible one in the circumstances of the case. The special attraction, however, which the forbidden tree presented, was not its excellence for the appetite or pleasantness to the eyes, since these were common to all the trees, but its supposed power of conferring moral knowledge on those who partook of it, and, according to the serpent’ s explanation, making them like God in this important respect.

Hence, the real and obvious motive of the transgressor was the desire of knowledge and likeness to God. Whatever other lusts, therefore, may have afterwards come out in the nature of fallen man, it is plain that the lust after likeness to God in moral discernment was what originally brought forth sin in man. Sexual desire does not appear here at all. The appetite is excited by other trees as well as this. The desire of knowledge, and the ambition to be in some sense, divine, are alone special and prevalent as motives. Hence, it appears that God proved our first parents, not through any of the animal appetites, but through the higher propensities of their intellectual and moral nature. Though the occasion, therefore, may at first sight appear trivial, yet it becomes awfully momentous when we discover that the rectitude of God is impugned, his prerogative invaded, his command disregarded, his attribute of moral omniscience and all the imaginable advantages attendant thereupon grasped at with an eager and wilful hand. To disobey the command of God, imposed according to the dictates of pure reason, and with the authority of a Creator, from the vain desire of being like him, or independent of him, in knowledge, can never be anything but an offence of the deepest dye.

We are bound, moreover, to acknowledge and maintain, in the most explicit manner, the equity of the divine procedure in permitting the temptation of man. The only new thing here is the intervention of the tempter. It may be imagined that this deciever should have been kept away. But we must not speak with inconsiderate haste on a matter of such import. First. We know that God has not used forcible means to prevent the rise of moral evil among his intelligent creatures. We cannot with reason affirm that he should have done so; because, to put force on a voluntary act, and yet leave it voluntary, seems to reason a contradiction in terms, and, therefore, impossible; and unless an act be voluntary, it cannot have any moral character; and without voluntary action, we cannot have a moral agent. Second. We know that God does not immediately annihilate the evil-doer. Neither can we with reason that he ought to have done so; for, to lay an adequate penalty on sin, and then put the sinner out of existence, so that this penalty can never be exacted, seems to reason a moral inconsistency, and, therefore, impossible in a being of moral perfection.

Third. We know that God does not withdraw the evil-doer from all contact with other moral agents. Here, again, reason does not constrain us to pronounce that it is expedient so to do; for the innocent ought, and it is natural that they should, learn a holy abhorrence of sin, and a salutary dread of its penalty, from these waifs of society, rather than follow their pernicious example. The wrong-doers are not less under the control of God than if they were in the most impenetrable dungeon; while they are at the same time constant beacons to warn others from transgression. He leaves them to fill up the measure of their inequity, while the intelligent world are cognizant of their guilt, that they may acknowledge the justice of their punishment, and comprehend the infinite holiness of the judge of all the earth. Fourth. We know that God tries his moral creatures. Abraham, Job, and all his saints have to undergo their trial.

He suffered the Lord Jesus Christ, the second Adam, to be tempted. And we must not expect the first Adam to be exempted from the common ordeal. We can only be assured that his justice will not allow his moral creatures to be at any disadvantage in the trial. Accordingly, first, God himself in the first instance speaks to Adam, and gives him an explicit command not arbitrary in its conception, but arising out of the necessity of the case. And it is plain that Eve was perfectly aware that he had himself imposed this prohibition. Second. The tempter is not allowed to appear in his proper person to our first parents. The serpent only is seen or heard by them - a creature inferior to themselves, and infinitely beneath the God who made them, and condescended to communicate with them with the authority of a father. Third. The serpent neither threatens nor directly persuades; much less is he permitted to use any means of compulsion: he simply falsities. As the God of truth had spoken to them before, the false insinuation places them at no disadvantage.

Man has now come to the second step in morals - the practice. Thereby he has come to the knowledge of good and evil, not merely as an ideal, but as an actual thing. But he has attained this end, not by standing in, but by falling from, his integrity. If he had stood the test of this temptation, as he might have done, he would have come by the knowledge of good and evil equally well, but with a far different result. As he bore the image of God in his higher nature, he would have resembled him, not only in knowledge, thus honorably acquired by resisting temptation, but also in moral good, thus realized in his own act and will. As it is, he has gained some knowledge in an unlawful and disastrous way; but he has also taken in that moral evil, which is the image, not of God, but of the tempter, to whom he has yielded.

This result is rendered still more lamentable when we remember that these transgressors constituted the human race in its primeval source. In them, therefore, the race actually falls. In their sin the race is become morally corrupt. In their guilt the race is involved in guilt. Their character and doom descend to their latest posterity.

We have not yet noticed the circumstance of the serpent’ s speaking, and of course speaking rationally. This seems to have awakened no attention in the tempted, and, so far as we see, to have exercised no influence on their conduct. In their inexperience, it is probable that they did not yet know what was wonderful, and what not; or, in preciser terms, what was supernatural, and what natural. But even if they had known enough to be surprised at the serpent speaking, it might have told in opposite ways upon their conclusions. On the one hand, Adam had seen and named the serpent, and found in it merely a mute, irrational animal, altogether unfit to be his companion, and therefore he might have been amazed to hear him speak, and, shall we say, led to suspect a prompter. But, on the other hand, we have no reason to suppose that Adam had any knowledge or suspicion of any creature but those which had been already brought before him, among which was the serpent. He could, therefore, have no surmise of any superior creature who might make use of the serpent for its own purposes. We question whether the thought could have struck his mind that the serpent had partaken of the forbidden fruit, and thereby attained to the marvellous elevation from brutality to reason and speech. But, if it had, it would have made a deep impression on his mind of the wonderful potency of the tree. These considerations apply with perhaps still greater force to Eve, who was first deceived.

But to us who have a more extensive experience of the course of nature, the speaking of a serpent cannot be regarded otherwise than as a preternatural occurrence. It indicates the presence of a power above the nature of the serpent, possessed, too, by a being of a malignant nature, and at enmity with God and truth; a spiritual being, who is able and has been permitted to make use of the organs of the serpent in some way for the purposes of temptation. But while for a wise and worthy end this alien from God’ s home is permitted to test the moral character of man, he is not allowed to make any appearance or show any sign of his own presence to man. The serpent alone is visibly present; the temptation is conducted only through words uttered by bodily organs, and the tempted show no suspicion of any other tempter. Thus, in the disposal of a just Providence, man is brought into immediate contact only with an inferior creature, and therefore has a fair field in the season of trial. And if that creature is possessed by a being of superior intelligence, this is only displayed in such a manner as to exert no influence on man but that of suggestive argument and false assertion.

Barnes: Gen 3:8-21

- XVI. The Judgment

15. שׁוּף shûp "bruise, wound." τηρεῖν (= τερεῖν ?) tērein ἐκτρίβειν ektribein Job 9:17, καταπατεῖν katapatein Psa 139:11, συντρίβειν suntribein Rom 16:20.

16. תשׁוּקה t^e shûqâh "desire, inclination." αποστροφή apostrofee , ἐπιστροφή epistrophē Son 7:11.

20. חוּה chavâh Eve, "the living, life, life-place, or village."

This passage contains the examination of the transgressors, Gen 3:8-13; the sentence pronounced upon each, Gen 3:14-19; and certain particulars following thereupon, Gen 3:20-21.

Gen 3:8-9

The voice, we conceive, is the thunder of the approach of God and his call to Adam. The hiding is another token of the childlike simplicity of the parents of our race under the shame and fear of guilt. The question, "Where art thou?"implies that the Lord was aware of their endeavor to hide themselves from him.

Gen 3:10-12

Adam confesses that he was afraid of God, because he was naked. There is an instinctive hiding of his thoughts from God in this very speech. The nakedness is mentioned, but not the disobedience from which the sense of it arose. To the direct interrogatory of the Almighty, he confesses who made him acquainted with his nakedness and the fact of his having eaten of the forbidden fruit: "The woman"gave me of the tree, and "I did eat."

Gen 3:13

The woman makes a similar confession and a similar indication of the source of her temptation. She has now found out that the serpent "beguiled her."The result has not corresponded to the benefit she was led to anticipate.

There seems not to be any disingenuousness in either case. Sin does not take full possession of the will all at once. It is a slow poison. It has a growth. It requires time and frequent repetition to sink from a state of purity into a habit of inveterate sin. While it is insensibly gathering strength and subjugating the will, the original integrity of the moral nature manifests a long but fading vitality. The same line of things does not always occupy the attention. When the chain of events linked with the act of sin does not force the attention of the mind, and constrain the will to act a selfish part, another train of things comes before the mind, finds the will unaffected by personal considerations, and therefore ready to take its direction from the reason. Hence, the consciousness of a fallen soul has its lucid intervals, in which the conscience gives a verdict and guides the will. But these intervals become less frequent and less decisive as the entanglements of ever-multiplying sinful acts wind round the soul and aggravate its bondage and its blindness.

Gen 3:14-15

Here begins the judgment. Sentence is pronounced upon the serpent in the presence, no doubt, of the man and woman. The serpent is not examined, first, because it is a mute, unreasoning animal in itself, and therefore incapable of judicial examination, and it was the serpent only that was palpable to the senses of our first parents in the temptation; and, secondly, because the true tempter was not a new, but an old offender.

This sentence has a literal application to the serpent. The curse (Gen 9:25, see the note) of the serpent lies in a more groveling nature than that of the other land animals. This appears in its going on its belly and eating the dust. Other animals have at least feet to elevate them above the dust; the serpent tribe does not have even feet. Other animals elevate the head in their natural position above the soil: the serpent lays its head naturally on the sod, and therefore may be said to eat the dust, as the wounded warrior bites the dust in death. The earthworm is probably included in the description here given of the serpent group. It goes upon its belly, and actually does eat the dust. Eating the dust, like feeding upon ashes, is an expression for signal defeat in every aim. The enmity, the mode of its display, and the issue are also singularly characteristic of the literal serpent.

It is the custom of Scripture jurisprudence to visit brute animals with certain judicial consequences of injuries they have been instrumental in doing to man, especially if this has arisen through the design or neglect of the owner, or other responsible agent Gen 9:5; Exo 21:28-36. In the present case the injury done was of a moral, not a physical nature. Hence, the penalty consists in a curse; that is, a state of greater degradation below man than the other land animals. The serpent in the extraordinary event here recorded exercised the powers of human speech and reasoning. And it is natural to suppose that these exhibitions of intelligence were accompanied with an attitude and a gesture above its natural rank in the scale of creation. The effect of the judicial sentence would be to remand it to its original groveling condition, and give rise to that enmity which was to end in its destruction by man.

However, since an evil spirit must have employed the serpent, since the animal whose organs and instincts were most adapted to its purpose, and has accordingly derived its name from it as presenting the animal type most analogous to its own spiritual nature, so the whole of this sentence has its higher application to the real tempter. "Upon thy belly shalt thou go."This is expressive of the lowest stage of degradation to which a spiritual creature can be sunk. "Dust shalt thou eat."This is indicative of disappointment in all the aims of being. "I will put enmity."This is still more strictly applicable to the spiritual enemy of mankind. It intimates a hereditary feud between their respective races, which is to terminate, after some temporary suffering on the part of the woman’ s seed, in the destruction of the serpent’ s power against man. The spiritual agent in the temptation of man cannot have literally any seed. But the seed of the serpent is that portion of the human family that continues to be his moral offspring, and follows the first transgression without repentance or refuge in the mercy of God. The seed of the woman, on the other hand, must denote the remnant who are born from above, and hence, turn from darkness to light, and from the power of Satan unto God.

Let us now mark the lessons conveyed in the sentence of the serpent to our first parents, who were listening and looking on. First. The serpent is styled a mere brute animal. All, then, that seemed to indicate reason as inherent in its nature or acquired by some strange event in its history is thus at once contradicted. Second. It is declared to be lower than any of the other land animals; as being destitute of any members corresponding to feet or hands. Third. It is not interrogated as a rational and accountable being, but treated as a mere dumb brute. Fourth. It is degraded from the airs and attitudes which may have been assumed, when it was possessed by a serpent-like evil spirit, and falls back without a struggle to that place of debasement in the animal kingdom for which it was designed. Fifth. It is fated to be disappointed in its aims at usurpation. It shall bite the dust. Sixth. it is doomed to ultimate and utter defeat in its hostile assaults upon the seed of the woman.

All this must have made a deep impression on our first parents. But two things must have struck them with special force. First, it was now evident how vain and hollow were its pretensions to superior wisdom, and how miserably deluded they had been when they listened to its false insinuations. If, indeed, they had possessed maturity of reflection, and taken time to apply it, they would have been strangely bewildered with the whole scene, now that it was past. How the serpent, from the brute instinct it displayed to Adam when he named the animals, suddenly rose to the temporary exercise of reason and speech, and as suddenly relapsed into its former bestiality, is, to the mere observer of nature, an inexplicable phenomenon. But to Adam, who had as yet too limited an experience to distinguish between natural and preternatural events, and too little development of the reflective power to detect the inconsistency in the appearance of things, the sole object of attention was the shameless presumption of the serpent, and the overwhelming retribution which had fallen upon it; and, consequently, the deplorable folly and wickedness of having been misguided by its suggestions.

A second thing, however, was still more striking to the mind of man in the sentence of the serpent; namely, the enmity that was to be put between the serpent and the woman. Up to a certain point there had been concord and alliance between these two parties. But, on the very opening of the heavenly court, we learn that the friendly connection had been broken. For the woman said, "The serpent beguiled me, and I did eat."This expression indicates that the woman was no longer at one with the serpent. She was now sensible that its part had been that, not of friendship, but of guile, and therefore of the deepest and darkest hostility. When God, therefore, said, "I will put enmity between thee and the woman,"this revulsion of feeling on her part, in which Adam no doubt joined, was acknowledged and approved. Enmity with the enemy of God indicated a return to friendship with God, and presupposed incipient feelings of repentance toward him, and reviving confidence in his word. The perpetuation of this enmity is here affirmed, in regard not only to the woman, but to her seed. This prospect of seed, and of a godly seed, at enmity with evil, became a fountain of hope to our first parents, and confirmed every feeling of returning reverence for God which was beginning to spring up in their breast. The word heard from the mouth of God begat faith in their hearts, and we shall find that this faith was not slow to manifest itself in acts.

We cannot pass over this part of the sentence without noticing the expression, "the seed of the woman."Does it not mean, in the first instance, the whole human race? Was not this race at enmity with the serpent? And though that part only of the seed of the woman which eventually shared in her present feelings could be said to be at enmity with the serpent spirit, yet, if all had gone well in Adam’ s family, might not the whole race have been at enmity with the spirit of disobedience? Was not the avenue to mercy here hinted at as wide as the offer of any other time? And was not this universality of invitation at some time to have a response in the human family? Does not the language of the passage constrain us to look forward to the time when the great mass, or the whole of the human race then alive on the earth, will have actually turned from the power of Satan unto God? This could not be seen by Adam. But was it not the plain import of the language, that, unless there was some new revolt after the present reconciliation, the whole race would, even from this new beginning, be at enmity with the spirit of evil? Such was the dread lesson of experience with which Adam now entered upon the career of life, that it was to be expected he would warn his children against departing from the living God, with a clearness and earnestness which would be both understood and felt.

Still further, do we not pass from the general to the particular in the sentence, "He shall bruise thy head, and thou shalt bruise his heel?"Is not the seed of the woman here individualized and matched in deadly conflict with the individual tempter? Does not this phraseology point to some pre-eminent descendant of the woman, who is, with the bruising of his lower nature in the encounter, to gain a signal and final victory over the adversary of man? There is some reason to believe from the expression, "I have gotten a man from the Lord"Gen 4:1, that Eve herself had caught a glimpse of this meaning, though she applied it to the wrong party. The Vulgate also, in what was probably the genuine reading, "ipse" (he himself) points to the same meaning. The reading "ipsa" (she herself) is inconsistent with the gender of the Hebrew verb, and with that of the corresponding pronoun in the second clause (his), and is therefore clearly an error of the transcriber.

Lastly, the retributive character of the divine administration is remarkably illustrated in the phrase. The serpent, in a wily but dastardly spirit, makes the weaker sex the object of his attack. It is the seed of the woman especially that is to bruise his head. It is singular to find that this simple phrase, coming in naturally and incidentally in a sentence uttered four thousand years, and penned at least fifteen hundred years, before the Christian era, describes exactly and literally Him who was made of woman without the intervention of man, that He might destroy the works of the devil. This clause in the sentence of the tempter is the first dawn of hope for the human family after the fall. We cannot tell whether to admire more the simplicity of its terms, the breadth and comprehensiveness of its meaning, or the minuteness of its application to the far-distant event which it mainly contemplates.

The doom here pronounced upon the tempter must be regarded as special and secondary. It refers to the malignant attack upon man, and foretells what will be the issue of this attempt to spread disaffection among the intelligent creation. And it is pronounced without any examination of the offender, or investigation of his motives. If this had been the first offence against the majesty of heaven, we humbly conceive a solemn precognition of the case would have taken place, and a penalty would have been adjudicated adequate to the magnitude of the crime and analagous to the punishment of death in the case of man. The primary act of defiance and apostasy from the Creator must have been perpetrated without a tempter, and was, therefore, incomparably more heinous than the secondary act of yielding to temptation. Whether the presence of the tempter on earth intimates that it was the place of his abode in a state of innocence, or that he visited it because he had heard of the creation of man, or that he was there from some altogether different reason, is a vain and unprofitable inquiry.

Gen 3:16

The sentence of the woman Gen 3:16 consists of three parts: the former two regard her as a mother, the last as a wife. Sorrow is to be multiplied in her pregnancy, and is also to accompany the bearing of children. This sorrow seems to extend to all the mother’ s pains and anxieties concerning her offspring. With what solicitude she would long for a manifestation of right feeling toward the merciful God in her children, similar to what she had experienced in her own breast! What unutterable bitterness of spirit would she feel when the fruits of disobedience would discover themselves in her little ones, and in some of them, perhaps, gather strength from year to year!

The promise of children is implicitly given in these two clauses. It came out also incidentally in the sentence of the serpent. What a wonderful conception is here presented to the minds of the primeval pair! Even to ourselves at this day the subject of race is involved in a great deal of mystery. We have already noticed the unity of the race in its head. But the personality and responsibility of individuals involve great and perplexing difficulties. The descent of a soul from a soul is a secret too deep for our comprehension. The first man was potentially the race, and, so long as he stands alone, actually the whole race for the time. His acts, then, are those not merely of the individual, but of the race. If a single angel were to fall, he falls alone. If the last of a race were to fall, he would in like manner involve no other in his descent. But if the first of a race falls, before he has any offspring, the race has fallen. The guilt, the depravity, the penalty, all belong to the race. This is a great mystery. But it seems to follow inevitably from the constitution of a race, and it has clear evidences of its truth both in the facts and the doctrines of the Bible.

When we come to view the sin of our first parents in this light, it is seen to entail tremendous consequences to every individual of the race. The single transgression has involved the guilt, the depravity, and the death, not only of Adam, but of that whole race which was in him, and thus has changed the whole character and condition of mankind throughout all time.

In the instructions going before and coming after are found the means of training up these children for God. The woman has learned that God is not only a righteous judge, but a forbearing and merciful Father. This was enough for her at present. It enabled her to enter upon the journey of life with some gleams of hope amidst the sorrows of the family. And in the experience of life it is amazing what a large proportion of the agreeable is mingled with the troubles of our fallen race. The forbearance and goodness of God ought in all reason and conscience to lead us back to a better feeling toward him.

The third part of her sentence refers to her husband - "Thy desire shall be to thy husband, and he shall rule over thee."This is evidently a piece of that retributive justice which meets us constantly in the administration of God. The woman had taken the lead in the transgression. In the fallen state, she is to be subject to the will of her husband. "Desire"does not refer to sexual desire in particular. Gen 4:7. It means, in general, "turn,"determination of the will. "The determination of thy will shall be yielded to thy husband, and, accordingly, he shall rule over thee."The second clause, according to the parallel structure of the sentence, is a climax or emphatic reiteration of the first, and therefore serves to determine its meaning. Under fallen man, woman has been more or less a slave. In fact, under the rule of selfishness, the weaker must serve the stronger. Only a spiritual resurrection will restore her to her true place, as the help-meet for man.

Gen 3:17-19

The keyword in the sentence of the man is the "soil."The curse (Gen 9:25, see the note) of the soil is the desire of the fruit trees with which the garden was planted, and of that spontaneous growth which would have rendered the toil of man unnecessary. The rank growth of thorns and thistles was also a part of the curse which it occasioned to man when fallen. His sorrow was to arise from the labor and sweat with which he was to draw from the ground the means of subsistence. Instead of the spontaneous fruits of the garden, the herb of the field, which required diligent cultivation, was henceforth to constitute a principal part of his support. And he had the dreary prospect before him of returning at length to the ground whence he was taken. He had an element of dust in him, and this organic frame was eventually to work out its own decay, when apart from the tree of life.

It is to be observed that here is the first allusion to that death which was the essential part of the sentence pronounced on the fallen race. The reasons of this are obvious. The sentence of death on those who should eat of the forbidden fruit had been already pronounced, and was well known to our first parents. Death consisted in the privation of that life which lay in the light of the divine countenance, shining with approving love on an innocent child, and therefore was begun on the first act of disobedience, in the shame and fear of a guilty conscience. The few traits of earthly discomfort which the sentences disclose, are merely the workings of the death here spoken of in the present stage of our existence. And the execution of the sentence, which comes to view in the following passage, is the formal accomplishment of the warning given to the transgressor of the divine will.

In this narrative the language is so simple as to present no critical difficulty. And, on reviewing the passage, the first thing we have to observe is, that the event here recorded is a turning-point of transcendent import in the history of man. It is no less than turning from confidence in God to confidence in his creature when contradicting him, and, moreover, from obedience to his express and well-remembered command to obedience to the dictates of misguided self-interest. It is obvious that, to the moral character of the transaction, it is of no consequence who the third party was who dared to contradict and malign his Maker. The guilt of man consists simply in disobeying the sole command of his beneficent Creator. The only mitigating circumstance is the suggestion of evil by an external party. But the more insignificant the only ostensible source of temptation, the more inexcusable the guilt of man in giving way to it.

This act altered fundamentally the position and character of man. He thereby descended from innocence to guilt in point of law, and at the same time from holiness to sin in point of character. Tremendous was the change, and equally tremendous the consequence. Death is, like most scriptural terms, a pregnant word, and here to be understood in the full compass of its meaning. It is the privation, not of existence, as is often confusedly supposed, but of life, in all its plenitude of meaning. As life includes all the gratifications of which our human susceptibilities are capable, so death is the privation of all the sources of human enjoyment, and among them of the physical life itself, while the craving for ease and the sense of pain retain all their force in the spiritual part of our nature. These poignant emotions reach their highest pitch of intensity when they touch the conscience, the tenderest part of our being, and forebode the meeting of the soul, in its guilty state, with a just and holy God.

This event is real. The narrative expresses in its strongest terms its reality. The event is one of the two alternatives which must follow from the preceding statements concerning the tree of the knowledge of good and evil, and affords an explanation of their nature. It is no less essential to account for what follows. The problem of the history and condition of man can only be solved by this primeval fact. Conscience still remains an imperishable monument, on the one hand, of his having been formed after a perfect model; and, on the other, of his having fallen from his high estate. And all the facts of his history carry up his fall as far as the traditions of human memory reach.

And the narrative here is a literal record of the details of this great event. So far as regards God and man, the literality has never been questioned by those who acknowledge the event to be real. Some, however, have taken the serpent to be, not a literal, but a figurative serpent; not an animal, but a spiritual being. The great dragon, indeed, is identified with "the ancient serpent called the devil and Satan."And hence we know that a being of a higher nature than the mere animal was present and active on this occasion. And this spiritual being was with great propriety called the serpent, both from its serpentine qualities and from choosing the serpent as the most suitable mask under which to tempt our first parents. But we cannot thence infer that a literal serpent was not employed in the temptation. The serpent is said to be "more subtle than any beast of the field."First. The obvious meaning of this is, that it was itself a beast of the field.

Thus, Joseph, whom Israel loved "more than all his children,"was one of his children Gen 37:8. He that was "higher than any of the people,"was himself one of the people 2Sa 9:2. Second. If the serpent be here figurative, and denote a spirit, the statement that it was subtle above all the beasts of the field is feeble and inadequate to the occasion. It is not so, that man is distinguished from the other animals. In much more forcible language ought the old serpent to be distinguished from the unreasoning brute. Third. We have seen a meetness in a being of flesh, and that not superior, or even equal to man, being permitted to be employed as the medium of temptation. Man was thereby put at no disadvantage. His senses were not confounded by a supersensible manifestation. His presence of mind was not disturbed by an unusual appearance. Fourth. The actions ascribed to the tempter agree with the literal serpent. Wounding the heel, creeping on the belly, and biting the dust, are suitable to a mere animal, and especially to the serpent. The only exception is the speaking, and, what is implied in this, the reasoning. These, however, do not disprove the presence of the literal serpent when accompanied with a plain statement of its presence. They only indicate, and that to more experienced observers than our first parents, the presence of a lurking spirit, expressing its thoughts by the organs of the serpent.

It may be thought strange that the presence of this higher being is not explicitly noticed by the sacred writer. But it is the manner of Scripture not to distinguish and explain all the realities which it relates, but to describe the obvious phenomena as they present themselves to the senses; especially when the scope of the narrative does not require more, and a future revelation or the exercise of a sanctified experience will in due time bring out their interpretation. Thus, the doings of the magicians in Egypt are not distinguished from those of Moses by any disparaging epithet Exo 7:10-12. Only those of Moses are greater, and indicate thereby a higher power. The witch of Endor is consulted, and Samuel appears; but the narrative is not careful to distinguish then and there whether by the means of witchcraft or by the very power of God. It was not necessary for the moral training of our first parents at that early stage of their existence to know who the real tempter was. It would not have altered the essential nature of the temptation, of the sentence pronounced on any of the parties, or of the hopes held out to those who were beguiled.

This brings into view a system of analogy and mutual relation pervading the whole of Scripture as well as nature, according to which the lower order of things is a natural type of the higher, and the nearer of the more remote. This law displays itself in the history of creation, which, in the creative work of the six days, figures to our minds, and, as it were, lays out in the distance those other antecedent processes of creative power that have intervened since the first and absolute creation; in the nature of man, which presents on the surface the animal operations in wonderful harmony with the spiritual functions of his complex being; in the history of man, where the nearer in history, in prophecy, in space, in time, in quality, matter, life, vegetative and animate, shadow forth the more remote. All these examples of the scriptural method of standing on and starting from the near to the far are founded upon the simple fact that nature is a rational system of things, every part of which has its counterpart in every other. Hence, the history of one thing is, in a certain form, the history of all things of the same kind.

The serpent is of a crafty instinct, and finds, accordingly, its legitimate place at the lowest step of the animal system. Satan seeks the opportunity of tempting Adam, and, in the fitness of things, turns to the serpent as the ready medium of his assault upon human integrity. He was limited to such a medium. He was not permitted to have any contact with man, except through the senses and in the way of speech. He was also necessitated to have recourse to the serpent, as the only creature suited to his purpose.

The place of the serpent in the scale of animals was in keeping with the crookedness of its instinct. It was cursed above all cattle, since it was inferior to them in the lack of those limbs which serve for rising, moving, and holding; such as legs and arms. This meaning of cursed is familiar to Scripture. "Cursed is the ground for thy seed"Gen 3:17. It needed the toil of man to repress thorns and thistles, and cultivate plants more useful and needful to man. "This people who knoweth not the law are cursed"Joh 7:49. This is a relative use of the word, by which a thing is said to be cursed in respect of its failing to serve a particular end. Hence, the serpent’ s condition was a fit emblem of the spiritual serpent’ s punishment for its evil doings regarding man.

Through the inscrutable wisdom of the Divine Providence, however, it was not necessary, or may not have been necessary, to change in the main the state of the natural serpent or the natural earth in order to carry out the ends of justice. The former symbolized in a very striking manner the helplessness and disappointment of the enemy of man. The latter exacted that labor of man which was the just consequence of his disobedience. This consequence would have been avoided if he had continued to be entitled to the tree of life, which could no doubt have been propagated beyond its original bounds. But a change in the moral relation of the heart toward God brings along with it in the unsearchable ways of divine wisdom a change as great in the bearing of the events of time on the destiny of man. While the heart is with God, all things work together for good to us. When the heart is estranged from him, all things as inevitably work together for evil, without any material alteration in the system of nature.

We may even ascend a step higher into the mysteries of providence; for a disobedient heart, that forms the undeserving object of the divine compassion, may be for a time the unconscious slave of a train of circumstances, which is working out its recovery from the curse as well as the power of sin through the teaching of the Divine Spirit. The series of events may be the same in which another is floating down the stream of perdition. But to the former these events are the turning points of a wondrous moral training, which is to end in reconciliation to God and restoration to his likeness.

A race, in like manner, that has fallen from communion with God, may be the subject of a purpose of mercy, which works out, in the providence of God, the return of some to his home and love, and the wandering of others away further and further into the darkness and misery of enmity with God.

And though this system of things is simple and uniform in the eyes of the only wise God, yet to human view parts of it appear only as special arrangements and retributions, exactly meeting the case of man and serving for his moral education. No doubt they are so. But they are also parts of a constant course of nature, pursued with undeviating regularity, yet ordered with such infallible wisdom as to accomplish at the same time both general and special ends. Hence, without any essential change in the serpent’ s natural instincts, it serves for a striking monument of the defeat and destruction of the devil and his works. The ground, without any change in its inherent nature, but merely by the removal, it may be, of the tree of life, is cursed to man, as it demands that toil which is the mark of a fallen race.

The question of miracles, or special interpositions of the divine will and power which cross the laws of nature, is not now before us. By the very definition of miracles they transcend the laws of nature; that is, of that system of events which is known to us by observation. But it does not follow that they transcend a higher law of the divine plan, which may, partly by revelation and partly even by a deeper study of ourselves and things around us, be brought to light. By the investigations of geology we seem compelled to acknowledge a succession of creations at great intervals of time, as a law of the divine procedure on our globe. But, thousands of years before geology was conceived, one such creation, subsequent to the great primal act by which the universe was called into existence, was made known to us by divine revelation. And beside periodical miracle, we find recorded in the Book of Revelation a series of miracles, which were performed in pursuance of the divine purpose of grace toward the fallen race of man. These are certainly above nature, according to the largest view of it which has ever been current among our philosophers. But let us not therefore imagine that they are above reason or grace - above the resources and determinations of the divine mind and will concerning the development of the universe.

Gen 3:20

This verse and the next one record two very significant acts consequent upon the judgment: one on the part of Adam, and another on the part of God.

The man here no doubt refers to two expressions in the sentences he had heard pronounced on the serpent and the woman. "He,"the seed of the woman, "shall bruise thy head."Here it is the woman who is to bear the seed. And this seed is to bruise the serpent’ s head; that is, in some way to undo what had been done for the death of man, and so re-invest him with life. This life was therefore to come by the woman. Again, in the address of the judge to the woman he had heard the words, "Thou shalt bear children."These children are the seed, among whom is to be the bruiser of the serpent’ s head, and the author of "life". And in an humbler, nearer sense, the woman is to be the mother of children, who are the living, and perpetuate the life of the race amid the ravages which death is daily committing on its individual members. These glimmerings of hope for the future make a deep impression upon the father of mankind. He perceives and believes that through the woman in some way is to come salvation for the race. He gives permanent expression to his hope in the significant name which he gives to his wife. Here we see to our unspeakable satisfaction the dawn of faith - a faith indicating a new beginning of spiritual life, and exercising a salutary influence on the will, faintly illuminating the dark bosom of our first parent. The mother of mankind has also come to a better mind. The high and holy Spirit has in mercy withdrawn the cloud of misconception from the minds of both, and faith in the Lord and repentance have sprung up in their new-born souls.

Gen 3:21

As Gen 3:20 records an instance of humble, apprehending faith in the divine word, so here we have a manifest act of mercy on the part of God, indicating the pardon and acceptance of confessing, believing man, rejoicing in anticipation of that future victory over the serpent which was to be accomplished by the seed of the woman. This act is also suitable to the present circumstances of man, and at the same time strikingly significant of the higher blessings connected with restoration to the divine favor. He had discovered his nakedness, and God provides him with a suitable covering. He was to be exposed to the variations of climate, and here was a durable protection against the weather. But far more than this. He had become morally naked, destitute of that peace of conscience which is an impenetrable shield against the shame of being blamed and the fear of being punished; and the coats of skin were a faithful emblem and a manifest guarantee of those robes of righteousness which were hereafter to be provided for the penitent in default of that original righteousness which he had lost by transgression. And, finally, there is something remarkable in the material out of which the coats were made. They were most likely obtained by the death of animals; and as they do not appear yet to have been slain for food, some have been led to conjecture that they were offered in sacrifice - slain in prefiguration of that subsequent availing sacrifice which was to take away sin. It is the safer course, however, to leave the origin of sacrifice an open question. Scripture does not intimate that the skins were obtained in consequence of sacrifice; and apart from the presumption derived from these skins, it seems to trace the origin of sacrifice to the act of Habel recorded in the next chapter.

This leads us to a law, which we find frequently exhibited in Sacred Scripture, that some events are recorded without any connection or significance apparent on the surface of the narrative, while at the same time they betoken a greater amount of spiritual knowledge than we are accustomed to ascribe to the age in which they occurred. The bare fact which the writer states, being looked at with our eyes, may have no significance. But regarded, as it ought to be, with the eyes of the narrator, cognizant of all that he has to record up to his own time, it becomes pregnant with a new meaning, which would not otherwise have been discovered. Even this, however, may not exhaust the import of a passage contained in an inspired writing. To arrive at the full sense it may need to be contemplated with the eyes of the Holy Spirit, conscious of all that is to become matter of revelation to the end of time. It will then stand forth in all the comprehensiveness of meaning which its relation to the whole body of revealed truth imparts, and under the guise of an everyday matter-of-fact will convey some of the sublimest aspects of divine truth. Hence, the subsequent scripture, which is the language of the Holy Spirit, may aid us in penetrating the hidden meaning of an earlier part of revelation.

God is the Prime Mover in this matter. The mercy of God alone is the source of pardon, of the mode in which he may pardon and yet be just, and of the power by which the sinner may be led to accept it with penitence and gratitude. In the brevity of the narrative the results only are noted; namely, the intimation and the earnest of pardon on the side of God, and the feelings and doings of faith and repentance on the side of the parents of mankind. What indications God may have given by the impressive figure of sacrifice or otherwise of the penalty being paid by another for the sinner, as a necessary condition of forgiveness, we are not here informed, simply because those for whom a written record was necessary would learn it more fully at a subsequent stage of the narrative. This suggests two remarks important for interpretation: First. This document is written by one who omits many things done and said to primeval man, because they are unnecessary for those for whom he writes, or because the principles they involve will come forward in a more distinct form in a future part of his work.

This practice speaks for Moses being not the mere collector, but the composer of the documents contained in Genesis, out of such preexistent materials as may have come to his hand or his mind. Second. We are not to import into the narrative a doctrine or institution in all the development it may have received at the latest period of revelation. This would be contrary to the manner in which God was accustomed to teach man. That concrete form of a great principle, which comported with the infantile state of the early mind, is first presented. The germ planted in the opening, fertile mind, springs forth and grows. The revelations and institutions of God grow with it in compass and grandeur. The germ was truth suited for babes; the full-grown tree is only the same truth expanded in the advancing development of people and things. They equally err who stretch the past to the measure of the present, and who judge either the past or the future by the standard of the present. Well-meaning but inconsiderate critics have gone to both extremes.

Poole: Gen 3:1

The serpent or rather, this or that serpent; for here is an emphatical article, of which more by and by.

The serpent’ s eminent subtlety is noted both in sacred Scripture, Gen 49:17 Psa 58:5 Mat 10:16 2Co 11:3 , and by heathen authors, whereof these instances are given; that when it is assaulted, it secures its head; that it stops its ear at the charmer’ s voice; and the like. If it be yet said that some beasts are more subtle, and therefore this is not true; it may be replied,

1. It is no wonder if the serpent for its instrumentality in man’ s sin hath lost the greatest part of its original subtlety, even as man’ s sin was punished with a great decay both of the natural endowments of his mind, wisdom, and knowledge, and of the beauty and glory of his body, the instrument of his sin. But this text may, and seems to be understood, not of the whole kind of serpents, but of this individual or particular serpent; for it is in the Hebrew Hannachash that serpent, or

this serpent, to signify that this was not only an ordinary serpent, but was acted and assisted by the devil, who is therefore called

that old serpent, Rev 12:9 . And this seems most probable, partly from the following discourse, which is added as a proof of that which is here said concerning the serpent’ s subtlety; and that surely was not the discourse of a beast but of a devil; and partly from 2Co 11:3 , which hath a manifest reference to this place, where the apostle affirmeth that the serpent beguiled Eve through his subtlety; not surely through that subtlety which is common to all serpents, but through that subtlety which was peculiar to this, as it was possessed and acted by the devil. There seems indeed to be an allusion here to the natural subtlety of all serpents; and the sense of the sacred penman may seem to be this, as if he said: The serpent indeed in itself is a subtle creature, and thought to be more subtle than any beast of the field; but howsoever this be in other serpents, it is certain that this serpent was more subtle than any beast of the field, as will appear by the following words. If it be said, the particle this, or that, is relative to something going before, whereas there is not a word about it in the foregoing words; it may be replied, that relative particles are often put without any antecedents, and the antecedents are left to be gathered not only out of the foregoing, but sometimes also out of the following passages, as is apparent from Exo 14:29 Num 7:19 Num 24:17 Psa 87:1 105:19 114:2 Pro 7:8 14:26 . So here, that serpent, that of which I am now to speak, whose discourse with the woman here followeth.

Quest. How the serpent could speak, and what the woman conceived of his speech, and why she was not affrighted, but continued the discourse with it? There be two satisfactory answers may be given to these questions.

1. The woman knew that there were spirits, and did freely and frequently converse with spirits or angels, who also did appear in some visible shape to her, which seems very credible; because in the following ages not only the angels, but even the blessed God himself, did in that manner converse with men. And as they afterwards used to appear in the shape of men, why might not one of them now appear to her, and converse with her, in the shape of a beautiful serpent? And why might she not freely and securely discourse with this which she thought to be one of those good angels, to whose care and tuition both she and her husband were committed? For I suppose the fall of the angels was yet unknown to her; and she thought this to be a good spirit, otherwise she would have declined all conversation with an apostate spirit.

2. A late ingenious and learned writer represents the matter thus, in which there is nothing absurd or incredible: The serpent makes his address to the woman with a short speech, and salutes her as the empress of the world, &c. She is not affrighted, because there was as yet no cause of fear, no sin, and therefore no danger, but wonders and inquires what this meant, and whether he was not a brute creature, and how he came to have speech and understanding? The serpent replies, that he was no better than a brute, and did indeed want both these gifts, but by eating of a certain fruit in this garden he got both. She asked what fruit and tree that was? Which when he showed her, she replied: This, no doubt, is an excellent fruit, and likely to make the eater of it wise; but God hath forbidden us this fruit. To which the serpent replies, as it here follows in the text. It is true, this discourse is not in the text; but it is confessed by Jewish and other expositors, that these words:

Yea, hath God said & c., are a short and abrupt sentence, and that they were but the close of a foregoing discourse; which might well enough be either this now mentioned, or some other of a like nature. And that expression which follows, Gen 3:6 , when the woman saw, i.e. understood that it was a tree to be desired to make one wise may seem to imply, both that the serpent told her, and that she believed, that the speech and understanding of the serpent was the effect of the eating of that fruit; and therefore that if it raised him from a brute beast to the degree of a reasonable creature, it would elevate her from the human to a kind of Divine nature or condition.

He said unto the woman who had upon some occasion retired from her husband for a season (an advantage which the crafty serpent quickly espieth, and greedily embraceth, and assaulteth her when she wanteth the help of her husband).

Yea or, why, or, is it so, or, indeed, or, of a truth. It is scarce credible that God, who is so bountiful, and the sovereign good, and so abhorring from all parsimony and envy, should forbid you the enjoyment of any part of those provisions which he hath made for your use and comfort.

Of every tree or, of any; for the word is ambiguous, which therefore the cunning adversary useth to hide the snare which he was laying for her.

Poole: Gen 3:3

To wit, in order to the eating of it. Or the touch might be simply forbidden, or she might reasonably understand it to be forbidden in and by the prohibition of eating, because it was an occasion of sin, and therefore to be avoided. For it is not probable that the woman, being not yet corrupted, should knowingly add to God’ s word, or maliciously insinuate the harshness of the precept. Others read, lest

peradventure ye die, as if she doubted of the truth of the threatening; which seems not probable, the woman yet continuing in the state of innocency, and such doubting being evidently sinful; and the Hebrew particle

Pen doth not always imply a doubt, as appears from Psa 2:12 Isa 27:3 36:18 , compared with 2Ki 18:3 .

Poole: Gen 3:4

It is not so certain as you imagine, that you shall die. God did say so indeed for your terror, and to keep you in awe; or, he had some mystical meaning in those words; but do not entertain such hard and unworthy thoughts of that God who is infinitely kind and gracious, that he will, for such a trifle as the eating of a little fruit, undo you and all your posterity, and so suddenly destroy the most excellent work of his own hands.

Poole: Gen 3:5

If you would have the whole truth of the matter, and God’ s design in that prohibition, it is only this, He knoweth that you shall be so far from dying, that ye shall certainly be entered into a new and more noble kind of life; and the eyes of your minds, which are now shut as to the knowledge of a world of things, shall then be opened, and see things more fully and distinctly.

Ye shall be as gods, knowing good and evil or, as God, like unto God himself in the largeness of your knowledge; the very name that God hath put upon the tree may teach you. But this is a privilege, of which, for divers causes best known to himself, some of which your own reason will easily guess at, he would not have you partake of.

Poole: Gen 3:6

The woman saw by curious and accurate observation, and gazing upon it, or perceiving it by the serpent’ s discourse, as was observed on Gen 3:3 .

Pleasant to the eyes to wit, in an eminent degree; for otherwise so were all the rest.

To make one wise which she might know by the serpent’ s information. See Poole on "Gen 3:1" .

Gave also unto her husband with her who by this time was returned to her, and who now was with her; or, that he might eat with her and take his part of that fruit.

And he did eat by her persuasion and instigation. See 1Ti 2:14 .

Poole: Gen 3:7

The eyes of them both The eyes of their minds and conscience, which hitherto had been closed and blinded by the arts of the devil, were opened as the devil had promised them, though in a far differing and sadder sense.

They knew that they were naked They knew it before, when it was their glory, but now they know it with grief and shame, from a sense both of their guilt for the sin newly past, and of that sinful concupiscence which they now found working in them.

They tied, twisted, or fastened, the lesser branches or twigs, upon which were also the leaves of a fig tree, which peradventure was then near them, and which because of its broad leaves was most fit for that use.

Made themselves aprons to cover their nakedness.

Poole: Gen 3:8

The voice of the Lord God mentioned Gen 3:9 , or rather the sound as the word voice is often taken in Scripture, as Psa 93:3 Rev 10:3 19:6 . Either God the Father, or rather God the Son, appeared in the shape of a man, as afterwards he frequently did, to give a foretaste of his incarnation. About evening, the time when men use to walk abroad to recreate themselves, when there was a cool and refreshing wind, whereby also the voice of the Lord was more speedily and effectually conveyed to Adam and his wife.

Adam and his wife hid themselves: being sensible of God’ s approach, and filled with shame and conscience of their own guilt, and dread of judgment, instead of flying to God for mercy, they foolishly attempted to run away from him, whom it was impossible to avoid.

Poole: Gen 3:9

The Lord God called with a loud voice: Thou whom I have so highly obliged, whither and wherefore dost thou run away from me, thy Friend and Father, whose presence was lately so sweet and acceptable to thee? In what place, or rather in what condition, art thou? What is the cause of this sudden and wonderful change? This he asks, not that he was ignorant of it, but to make way for the following sentence, and to set a pattern for all judges, that they should examine the offender, and inquire into the offence, before they proceed to punishment.

Poole: Gen 3:10

He confesseth his nakedness, which was evident, but saith nothing of his sin; which, if possible, he would have hid: see Job 31:33 . And is grieved for the shameful effects of his sin, but not yet sincerely penitent for his sin.

I hid myself out of reverence to thy glorious majesty.

PBC: Gen 3:5

Hear below

Satan's method has always been imitation.  What did he say to Eve in the garden?  "God knows that if you eat this fruit you shall be as gods."  Now, wait a minute, this is in the garden of Eden.  Is there pagan worship - is there false worship in the garden of Eden?  No.  Get a Hebrew dictionary and look up the Hebrew word translated gods in our English language and you'll be surprised - it's the Hebrew word ELOHIM (0430 Myhla ‘elohiym el-o-heem’ )  - the very name of God.  You know what Satan is saying, "you can become like the very God of creation if you'll just eat this fruit - imitate God, appeal to the pride, and you'll just be like God.  Didn't happen did it?  Oh, it didn't happen.  But Satan plants the seed of thought and creates an imitation.  He has ever since that time succeeded most effectively by imitation.  He will imitate.  What does Paul say to the Corinthians?  "It's no wonder!"  Satan is transformed to an angel of light so is it any wonder if his servants, his messengers are transformed into ministers of the gospel?

Haydock: Gen 3:1

Why hath God? Hebrew, "Indeed hath God, &c." as if the serpent had overheard Eve arguing with herself, about God's prohibition, with a sort of displeasure and presumption. St. Augustine thinks, she had given some entrance to these passions, and the love of her own power, and hence gave credit to the words of the serpent, de Gen. ad lit. xi. 30. She might not know or reflect that the serpent could not reason thus, naturally; and she had as yet, no idea or dread of the devil. (Lombard, 2 Dist. 21.) This old serpent entered into the most subtle of creatures, and either by very expressive signs, or by the motion of the serpent's tongue, held this delusive dialogue with Eve. Moses relates what happened exteriorily; but from many expressions, and the curse, ver. 15, he sufficiently indicates, that an evil spirit was the latent actor. (Haydock) ---

Of every tree. Satan perverts the word of God, giving it an ambiguous turn: in doing which, he has set heretics a pattern, which they follow. (Menochius)

Haydock: Gen 3:3

Not touch it. She exaggerates, through dislike of restraint, St. Ambrose. Or through reverence, she thought it unlawful to touch what she must not eat, lest perhaps, as if there could be any doubt. "God asserts, the woman doubts, Satan denies." (St. Bernard) Thus place, like Eve, between God and the devil, to whom shall we yield our assent? (Haydock) ---

Perhaps we die, Hebrew, "lest ye die."

Haydock: Gen 3:5

God. The old serpent's aim is, to make us think God envies our happiness. (Haydock) ---

Or he would have Eve to suppose, she had not rightly understood her maker, who would surely never deprive her of a fruit which would give her such an increase of knowledge, as to make her conclude she was before comparatively blind. (Menochius) ---

As gods, Hebrew Elohim, which means also princes, angels, or judges. It appears, that our first parents had flattered themselves with the hopes of attaining a divine knowledge of all things. (Calmet)

Haydock: Gen 3:6

Woman saw, or gazed on with desire and fond dalliance. (Menochius) ---

Consulting only her senses, which represented the fruit to her as very desirable, and caused her to give credit to the devil's insinuations, rather than to the express word of God. Do not unbelievers the like, when they refuse to admit the real presence and transubstantiation, thought they cannot be ignorant, that this way of proceeding always leads to ruin. ---

Her husband, who, instead of reproving her for her rashness, did eat, through excessive fondness, not being able to plead ignorance, or that he was deceived. "Earth trembled from her entails, sky loured, and muttering thunder, some sad drops wept at completing the mortal sin." ---

(Original, &c.; Paradise Lost, ix. 1000.) (Haydock) ---

(Genesis ii. 14.) In what light soever we consider the fault of this unhappy pair, it is truly enormous: the precept was so easy and just, the attempt to be like God in knowledge so extravagant, that nothing but pride could have suggested such woeful disobedience. By the disobedience of one man many were made sinners, Romans v. 19. This ruin of himself, and of all his posterity, Adam could not hide from his own eyes, chap. ii. 17. (Calmet)

Haydock: Gen 3:7

And the eyes, &c. Not that they were blind before, (for the woman saw that the tree was fair to the eyes, ver. 6.) nor yet that their eyes were opened to any more perfect knowledge of good; but only to the unhappy experience of having lost the good of original grace and innocence, and incurred the dreadful evil of sin. From whence followed a shame of their being naked; which they minded not before; because being now stript of original grace, they quickly began to be subject to the shameful rebellions of the flesh. (Challoner) ---

Behold the noble acquisition of experimental knowledge! This is supposed to have taken place about a week after they had enjoyed the sweets of innocence and of Paradise, that they might afterwards be moved to repentance, when they contrasted their subsequent misery with those few golden days. They saw that they had received a dreadful wound, even in their natural perfections, and that their soul was despoiled of grace, which, of themselves, they could never regain. O! what confusion must now have seized upon them! "Confounded long they say, as stricken mute." (Milton) ---

(Haydock)

Aprons, or they interwove tender branches covered with leaves round their middle; a practice, which even the wild Indians and Americans observed, when they were discovered by Columbus. They will rise up in condemnation of those pretended civilized nations, who, like the Greeks, could wrestle or bathe quite naked, without any sense of shame. (Haydock) ---

Adam's fig-tree, in Egypt, has leaves above a yard long, and two feet broad. (Calmet)

Haydock: Gen 3:8

Afternoon air. God's presence has often been indicated by an unusual wind. (3 Kings xix. 12; Act. ii. 2.) The sovereign judge will not suffer the day to pass over, without bringing our first parents to a sense of their fault. They hid themselves, loving darkness now, because their works were evil.

Haydock: Gen 3:9

Where . In what state have thy sins placed thee, that thou shouldst flee from thy God? (St. Ambrose, C. 14) Some think it was the Son of God who appeared on this occasion, St. Augustine; &c. or an Angel. (Calmet)

Haydock: Gen 3:10

Afraid. The just man is first to accuse himself: but Adam seeks for excuses in his sin: he throws the blame on his wife, and ultimately on God. (Menochius) ---

Thou gavest me. Heretics have since treated the Sovereign Good with the like insolence; saying plainly, that God is the author of sin, and that the crime of Judas is no less his work than the conversion of St. Paul. See Calvin's works, and many of the first reformers, Luther, &c. cited. (Exodus 8. 15.) (Haydock)

Gill: Gen 3:1

Now the serpent was more subtle than any beast of the field, which the Lord God had made,.... Many instances are given of the subtlety of serpents, in hiding their heads when struck at, rolling themselves up, stopping their ear at the voice of the charmer, putting off their skin, lying in sand of the same colour with them, and biting the feet of horses, and other things of the like kind; but by these it does not appear to be now more subtle than any other creature, whatever it might be at its first creation; particularly the fox greatly exceeds it: the words therefore may be rendered, "that serpent"; that particular serpent, of which so much is spoken of afterwards; "or the serpent was become" ^t, or "made more subtle", that is, not naturally, but through Satan being in it, and using it in a very subtle manner, to answer his purposes, and gain his point: for though a real serpent, and not the mere form or appearance of one, is here meant, as is clear from this account, and the curse afterwards pronounced on it; yet not that only, but as possessed and used by Satan as an instrument of his to accomplish his designs, as is evident from its having the faculty of speech, and the use of reason, employed in a very artful and sophistic manner: nor is it rational to suppose that human nature, in the height of its glory and excellency, should be outwitted and seduced by a creature so inferior to it; besides, the Scriptures always ascribe the seduction of man to the devil; who, because he acted his deceitful part in and by the serpent, is called the serpent, and the old serpent, and the devil and Satan, 2Co 11:3. The Targum of Jonathan restrains this subtlety to wickedness, paraphrasing the words"but the serpent was wise to evil.''Some Jewish writers ^u interpret the passage of the nakedness of the serpent, taking the word in the sense it is used in Gen 2:25 and render it, "more naked than any beast of the field", the rest having a clothing, as hair, &c. but this none; and so might be more agreeable to Eve, being in this respect like herself; but it is generally interpreted of subtlety. The serpent early became the object of religions worship. Taautus, or the Egyptian Thoth, was the first that attributed deity to the nature of the dragon, and of serpents; and after him the Egyptians and Phoenicians: the Egyptian god Cneph was a serpent with an hawk's head; and a serpent with the Phoenicians was a good demon: what led them to have such veneration for this animal, were its plenty of spirits, its fiery nature, its swiftness, its various forms it throws itself into, and its long life ^w; and so Pherecydes ^x speaks of a deity of the Phoenicians called Ophioneus; and who also affirms ^y, that this was the prince of demons cast down from heaven by Jupiter; and Herodotus ^z makes mention of sacred serpents about Thebes; and Aelianus ^a of sacred dragons; and Justin Martyr says ^b, the serpent with the Heathens was a symbol of all that were reckoned gods by them, and they were painted as such; and wherever serpents were painted, according to Persius ^c, it was a plain indication that it was a sacred place. Serpents were sacred to many of the Heathen deities, and who were worshipped either in the form of one, or in a real one ^d; all which seem to take their rise from the use the devil made of the serpent in seducing our first parents.

And he said to the woman; being alone, which he took the advantage of; not the serpent, but Satan in it; just as the angel spoke in Balaam's ass; for we are not to imagine with Philo, Josephus, Aben Ezra, and others, that beasts in their original state had the faculty of speech, and whose language Eve understood: it is very probable that good angels appeared in paradise to our first parents, in one form or another, and conversed with them; it may be in an human form, and it may be in the form of a beautiful flying serpent, which looked very bright and shining, and that sort called Seraph, Num 21:6 hence angels may bear the name of Seraphim, as some have thought; so that it might not be at all surprising to Eve to hear the serpent speak, it being what she might have been used to hear, and might take this to be a good angel in such a shape, that was come to bring a message to her from God, and to converse with her for her good, and who thus accosted her:

yea, hath God said ye shall not eat of every tree of the garden? or "of any tree" ^e; so ambiguously does he speak, in order to reproach the divine goodness, and draw into a disbelief of it. The speech is abrupt; and, as Kimchi observes ^f, supposes some discourse, as to this purpose; surely God hates you, for though you are greater than the rest of the creatures, he has not provided any superior excellency for you, and especially since he has said, "ye shall not eat", &c. Or as others, taking occasion from their being naked, Gen 2:25 he observes, that that was unbecoming them, of which they might be ashamed; yea, also, that it was unjust to forbid them to eat of the tree of good and evil: he might, it is suggested, first endeavour to persuade the woman, that it was indecent for her, and her husband, to be naked; which they not being convinced of, he insinuated that this was owing to a defect of knowledge, and that there was a tree in the garden, which if they ate of, would give them that knowledge, and therefore God had forbid it, to keep them in ignorance: but he seems to put this question, to cause them to doubt of it, whether there was such a prohibition or not, and as amazing that it should be, and as not believing it to be true; it being, as he would have it, contrary to the perfections of God, to his goodness and liberality, and to his profession of a peculiar respect to man: wherefore the Targum of Onkelos renders it, "of a truth", and that of Jonathan, "is it true?" surely it cannot be true, that a God of such goodness could ever deny you such a benefit, or restrain you from such happiness; he can never be your friend that can lay such an injunction on you.

Gill: Gen 3:2

And the woman said unto the serpent,.... Or to him that spoke in the serpent, which she might take to be a messenger from heaven, a holy angel: had she known who it was, she might be chargeable with imprudence in giving an answer, and carrying on a conversation with him; and yet even supposing this, she might have a good design in her answer; partly to set the matter in a true light, and assert what was truth; and partly to set forth the goodness and liberality of God, in the large provision he had made, and the generous grant he had given them: from this discourse of Eve and the serpent, no doubt Plato ^g had his notion of the first men discoursing with beasts:

we may eat of the fruit of the trees of the garden; of all and every one of them, which is to be understood, excepting the one after mentioned; so far are we from being debarred from eating of any, which the speech of the Serpent might imply, that they were allowed to eat of what they pleased, but one.

Gill: Gen 3:3

But of the fruit of the tree, which is in the midst of the garden,.... This tree stood near the tree of life, as is highly probable, since that is described in the same situation, Gen 2:9 she does not give it any name, which perhaps was not as yet given it; or she was not acquainted with it, its name in the preceding chapter being given by anticipation; and most likely it is, it had its name from the event, and as yet was without one:

God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die: here the woman is charged by some both with adding to, and taking from the law of God; and if so, must have sinned very heinously before she eat of the fruit; but neither of them are sufficiently proved; not the former by her saying, "neither shall ye touch it", which though not expressed in the prohibition, is implied, namely, such a touching the fruit as to pluck it off the tree, take it in the hand, and put it to the mouth, in order to eat it: nor the latter by these words, "lest ye die", or "lest perhaps ye die" ^h; as if it was a matter of doubt, when it was most strongly assured; for the word used is not always to be understood of doubting, but of the event of a thing; see Psa 2:12 and may be rendered, "that ye die not" ⁱ; which would certainly be the case, should they pluck the fruit and eat of it.

Gill: Gen 3:4

And the serpent said unto the woman,.... In reply to her answer:

ye shall not surely die; in direct contradiction to the divine threatening, and which he would insinuate was a mere threatening, and which God never intended to put in execution; so that they had nothing to fear from that, God would never be so rigid and severe, and beat so hard upon them as to put them to death for such an offence, if it was one; he only gave out the menace to frighten them, and deter from it: however, at most it was not a certain thing they should die, and they might safely conclude they would not.

Gill: Gen 3:5

For God doth know,.... Or "but ^k God doth know", who knows all things, and has foreknowledge of all future events; he foreknows what will be the consequence of this event, eating the fruit of this tree, that it would be so far from issuing in death, which he has threatened, that the effect of it would be a clearer understanding, and a greater degree of knowledge of things, which he is unwilling should be enjoyed, and therefore has endeavoured to prevent it by this prohibition; suggesting hereby, even in God, hatred of the creatures he had made, and unwilling they should be as happy as they might:

that in the day ye eat thereof then your eyes shall be opened; not the eyes of their bodies, as if they were now blind, but the eyes of their understanding; meaning, that their knowledge should be enlarged, and they should see things more clearly than they now did, and judge of them in a better manner; yea, even together with the light of their mind, the sight of their bodily eyes would receive some advantage; and particularly, that though they saw the nakedness of their bodies, yet it was as if they saw it not, and were unconcerned about it, and heedless of it; did not see it as unseemly and indecent, and so were not ashamed; but now they should see it as it was, and be filled with shame and confusion:

and ye shall be as gods, knowing good and evil: as "Elohim", which word is sometimes used of civil magistrates, sometimes of angels, and sometimes of God himself, and of the divine Persons in the Godhead: the Targum of Onkelos seems to respect the former, rendering it "as great personages", princes, judges, civil magistrates, who ought to know the difference between good and evil, or otherwise would be unfit for their office; but this cannot be the sense here, since there were no such persons in being, to whom the reference could be made; nor could it convey any proper idea to the mind of Eve, unless by them are meant principalities and powers, or "the mighty angels", as the Targum of Jonathan paraphrases the word; and so it intimates, that upon eating this fruit they should be as wise and as knowing as those intelligent creatures: though perhaps Satan might mean, such angels as himself and his were, and that they should by sad experience know the difference between good and evil, as they did: but rather it is to be understood of that Elohim that made the heavens and the earth, for as yet the word had never been used, but of the true God, and of the divine Persons in the Trinity: and this agrees with what is ironically said, Gen 3:22 "behold the man is become as one of us", as the devil told him he should, and as he believed he would: this was the bait laid for than, suited to his intellectual mind, and to the ambitious desires of it, not being content with finite knowledge, but aiming at omniscience, or something like it: now the temptation began to take place and operate.

Gill: Gen 3:6

And when the woman saw that the tree was good for food,.... She being near the tree, and perhaps just at it when the serpent first attacked her; wherefore looking more wishfully at it, she could discern nothing in the fruit of the tree which showed it to be bad, and unfit to be eaten, or why it should be forbidden for food; but, on the contrary, had a most promising aspect to be very delicious, nourishing and salutary, as any other fruit in the garden:

and that it was pleasant to the eyes; of a beautiful colour, and very inviting to the taste:

and a tree to be desired to make one wise; which above all was the most engaging, and was the most prevailing motive to influence her to eat of it, an eager desire of more wisdom and knowledge; though there was nothing she could see in the tree, and the fruit of it, which promised this; only she perceived in her mind, by the discourse she had with the serpent, and by what he had told her, and she believed, that this would be the consequence of eating this fruit, which was very desirable, and she concluded within herself that so it would be:

she took of the fruit thereof, and did eat; she took it off of the tree, and not only tasted of it, but ate of it; what quantity cannot be said, enough to break the divine law, and to incur the divine displeasure: so Sanchoniatho says ^l, that Aeon (the same with Eve) found the way of taking food from trees:

and gave also to her husband with her; that he might eat as well as she, and partake of the same benefits and advantages she hoped to reap from hence; for no doubt it was of good will, and not ill will, that she gave it to him; and when she offered it to him, it is highly probable she made use of arguments with him, and pressed him hard to it, telling him what delicious food it was, as well as how useful it would be to him and her. The Jews infer from hence, that Adam was with her all the while, and heard the discourse between the serpent and her, yet did not interpose nor dissuade his wife from eating the fruit, and being prevailed upon by the arguments used; or however through a strong affection for his wife, that she might not die alone, he did as she had done:

and he did eat; on which an emphasis may be observed, for it was upon his eating the fate of his posterity depended; for not the woman but the man was the federal head, and he sinning, all his posterity sinned in him, and died in him; through this offence judgment came upon all to condemnation; all became sinners, and obnoxious to death, Rom 5:12. If Eve only had eaten of the forbidden fruit, it could only have personally affected herself, and she only would have died; and had this been the case, God would have formed another woman for Adam, for the propagation of mankind, had he stood; though since he fell as well as she, it is needless to inquire, and may seem too bold to say what otherwise would have been the case.

Gill: Gen 3:7

And the eyes of them both were opened,.... Not of their bodies, but of their minds; not so as to have an advanced knowledge of things pleasant, profitable, and useful, as was promised and expected, but of things very disagreeable and distressing. Their eyes were opened to see that they had been deceived by the serpent, that they had broke the commandment of God, and incurred the displeasure of their Creator and kind benefactor, and had brought ruin and destruction upon themselves; they saw what blessings and privileges they had lost, communion with God, the dominion of the creatures, the purity and holiness of their nature, and what miseries they had involved themselves and their posterity in; how exposed they were to the wrath of God, the curse of the law, and to eternal death:

and they knew that they were naked; they must know before that they were naked in their bodies, but they did not perceive that their nakedness was at all uncomely, or any disadvantage to them; but now they were sensible of both, that whereas they could look upon it before, and not blush or feel any sinful emotions in them, now they could not behold it without shame, and without finding evil concupiscence arising in them; and it being now the cool of the day, and their spirits also seized with fear of the divine displeasure, they might feel a shivering all over them, and wanted something to cover them: but more especially this may respect the nakedness of their souls they were now conscious of, being stripped of that honour and glory, privileges and power, they were vested with; and having lost the image of God that was upon them, and that robe of purity, innocence, and righteousness, the rectitude of their nature, with which they were arrayed, and finding themselves naked and defenceless, and unable to screen themselves from the curses of a righteous law, and the fury of vindictive justice:

and they sewed fig leaves together, and made themselves aprons; not to cover their whole bodies, but only those parts which, ever since, mankind have been ashamed to expose to public view, and which they studiously conceal from sight: the reason of which perhaps is, because by those members the original corruption of human nature has been from the beginning, and still is propagated from parents to children. The leaves of the fig tree were pitched upon because of the largeness of them; the leaves of the common fig tree are very large, as everyone knows; and perhaps those in the eastern countries, and especially in paradise, were much larger than ours. Pliny ^m says of the fig tree, that its leaf is the largest, and the most shady. Some think the Indian fig tree is meant; so John Temporarius, as Drusius relates; and so our Milton ⁿ; and according to Pliny ^o, the breadth of the leaves of this tree has the shape of an Amazonian shield. And when they are said to sew these together, it is not to be supposed that they sewed them as tailors sew their garments together, since they cannot be thought to be furnished with proper instruments, or that they tacked them together with some sort of thorns, or made use of them instead of needles; but they took the tender branches of the fig tree with leaves on them, as the word signifies, see Neh 8:15 and twisted them round their waists; which served for "girdles", as some render the word ^p, and the broad leaves hanging down served for aprons; but these, whatever covering they may be thought to have been to their bodies, which yet seem to be but a slender one, they could be none to their souls, or be of any service to hide their sin and shame from the all seeing eye of God; and of as little use are the poor and mean services of men, or their best works of righteousness, to shelter them from the wrath of God, and the vengeance of divine justice.

Gill: Gen 3:8

And they heard the voice of the Lord God,.... Which they had heard before, and knew, though perhaps now in another tone, and very terrible, which before was mild and gentle, pleasant and delightful: some by it understand a clap of thunder, sometimes called the voice of the Lord, Psa 29:3 and the rather because mention is made afterwards of a wind; but rather the voice of the Son of God, the eternal Word, is here meant, who appeared in an human form, as a pledge of his future incarnation, and that not only as a Judge, to arraign, examine, and condemn the parties concerned in this act of disobedience to God, but as a Saviour of men, to whom, as such, he made himself known, as the event shows, and therefore they had no reason to entertain such terrible apprehensions of him, as to flee from him; and so the Targums of Onkelos and Jonathan paraphrase it, "the voice of the Word of the Lord God", the essential Word of God then with him, and since made flesh, and dwelt among men as the Saviour of them; and to him agrees what follows:

walking in the garden in the cool of the day; or "at the wind of the day" ^q; of "that day" in which man was created and fell, as some conclude from hence; in the evening, at sun setting; for very often when the sun sets a wind rises, at least a gentle breeze; and this might bring the sound of the voice, and of the steps of this glorious Person, the sooner to the ears of Adam and his wife, which gave them notice of his near approach, and caused them to hasten their flight: some render it emphatically, "at the wind of that day" ^r; as if it was a violent wind which arose at that time, as a sign and testimony of the indignation of God, as the sound of a violent wind was a testimony of the coming of the Spirit of God, Act 2:2.

and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the garden; conscious of their guilt, and vainly imagining they could flee from his presence, which is everywhere, and hide themselves from his sight, before whom every creature is manifest, be it where it will; and very foolishly fancying, that the thick trees and bushes in the garden would be a screen and shelter for them: and sad shifts do wretched mortals make to secure themselves from the wrath of God, who are ignorant of the justifying righteousness and atoning sacrifice of the Son of God: it is in the singular number in the original text, "in the midst of the tree of the garden" ^s; which some understand of the fig tree, whose leaves they covered themselves with, and under the shade of which they hid themselves; and particularly of the Indian fig tree, which is so large, that it is said that fifty horsemen may shade themselves at noon day under it; nay, some say four hundred ^t; but tree may be put for trees, the singular for the plural.

Gill: Gen 3:9

And the Lord God called unto Adam,.... The Jerusalem Targum is, the Word of the Lord God, the second Person in the Trinity; and this is the voice he is said to have heard before:

and said unto him, where art thou? which is said, not as ignorant of the place where he was, nor of what he had done, nor of the circumstances he was in, or of the answers he would make; but rather it shows all the reverse, that he knew where he was, what he had done, and in what condition he was, and therefore it was in vain to seek to hide himself: or as pitying his case, saying, "alas for thee" ^u, as some render the words, into what a miserable plight hast thou brought thyself, by listening to the tempter, and disobeying thy God! thou that wast the favourite of heaven, the chief of the creatures, the inhabitant of Eden, possessed of all desirable bliss and happiness, but now in the most wretched and forlorn condition imaginable; or as upbraiding him with his sin and folly; that he who had been so highly favoured by him, as to be made after his image and likeness, to have all creatures at his command, and the most delightful spot in all the globe to dwell in, and a grant to eat of what fruit he would, save one, and who was indulged with intercourse with his God, and with the holy angels, should act such an ungrateful part as to rebel against him, break his laws, and trample upon his legislative authority, and bid, as it were, defiance to him: or else as the Saviour, looking up his straying sheep, and lost creature, man: or rather as a summons to appear before him, the Judge of all, and answer for his conduct; it was in vain for him to secrete himself, he must and should appear; the force of which words he felt, and therefore was obliged to surrender himself, as appears from what follows.

Gill: Gen 3:10

And he said, I heard thy voice in the garden,.... The voice of thy Word, as the Targums of Onkelos and Jonathan: this was not the true cause of his hiding himself; he had heard his voice in the garden before, when it did not strike him with terror, but gave him pleasure:

and I was afraid, because I was naked. This also was not the true reason; he was naked from his creation as to his body, and it caused no shame in him, nor any dread to appear before God; he conceals the true cause, which was sin, that made the nakedness of his body shameful, and had stripped his soul of its native clothing, purity and holiness; and therefore it was, he could not appear before a pure and holy Being:

and I hid myself; among the trees of the garden, and his wife also; or therefore ^w "hid myself"; through fear of God, his wrath and displeasure, which he had justly incurred by his disobedience, and because of his sin which had made his soul naked, though he was not as yet ingenuous enough to confess it.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 3:1

¹ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

² sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

³ tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.

⁴ tn Heb “animals of the field.”

⁵ tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

⁶ sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

⁷ tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

NET Notes: Gen 3:2

¹ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

NET Notes: Gen 3:3

¹ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

² tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

NET Notes: Gen 3:4

¹ tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

sn Surely you will not die. Here the serpent is more aware of what the Lord God said than the woman was; he simply adds a blatant negation to what God said. In the account of Jesus’ temptation Jesus is victorious because he knows the scripture better than Satan (Matt 4:1-11).

NET Notes: Gen 3:5

¹ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

² tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

³ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

NET Notes: Gen 3:6

¹ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

² tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

³ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

⁴ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

⁵ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

⁶ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

NET Notes: Gen 3:8

¹ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

² tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

³ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

NET Notes: Gen 3:9

¹ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

NET Notes: Gen 3:10

¹ tn Heb “and he said.”

² tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

Geneva Bible: Gen 3:1

Now the serpent was more ^{( a )} subtil than any beast of the field which the LORD God had made. And he ^{( b )} said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

^{( a )} As Satan can change himself into an angel of light, so did he abuse the wisdom of the serpent to deceive man.

^{( b )} God allowed Satan to make the serpent his instrument and to speak through him.

Geneva Bible: Gen 3:3

But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, ^{( c )} lest ye die.

^{( c )} In doubting God's warnings she yielded to Satan.

Geneva Bible: Gen 3:4

And the serpent said unto the woman, Ye shall not surely ^{( d )} die:

^{( d )} This is Satan's chiefest subtilty, to cause us not to fear God's warnings.

Geneva Bible: Gen 3:5

For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, ^{( e )} knowing good and evil.

^{( e )} As though he said, God forbids you to eat of the fruit, only because he knows that if you eat of it, you will be like him.

Geneva Bible: Gen 3:6

And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he ^{( f )} did eat.

^{( f )} Not so much to please his wife, as moved by ambition at her persuasion.

Geneva Bible: Gen 3:7

And the eyes of them both were opened, and they ^{( g )} knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.

^{( g )} They began to feel their misery, but they did not seek God for a remedy.

Geneva Bible: Gen 3:8

And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife ^{( h )} hid themselves from the presence of the LORD God amongst the trees of the garden.

^{( h )} The sinful conscience flees God's presence.

Geneva Bible: Gen 3:10

And he said, I heard thy voice in the garden, and I was afraid, because I [was] ^{( i )} naked; and I hid myself.

^{( i )} His hypocrisy appears in that he hid the cause of his nakedness, which was the transgression of God's commandment.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 3:1-24

1 The serpent deceives Eve.

6 Both she and Adam transgress the divine command, and fall into sin and misery.

8 God arraigns them.

14 The serpent is cursed.

15 The promised seed.

16 The punishment of mankind.

21 Their first clothing.

22 Their expulsion from paradise.

Maclaren: Gen 3:1-15

Genesis 3:1-15

It is no part of my purpose to enter on the critical questions connected with the story of the fall.' Whether it is a legend, purified and elevated, or not, is of less consequence than what is its moral and religious significance, and that significance is unaffected by the answer to the former question. The story presupposes that primitive man was in a state of ignorant innocence, not of intellectual or moral perfection, and it tells how that ignorant innocence came to pass into conscious sin. What are the stages of the transition?

1. There Is The Presentation Of Inducement To Evil.

The law to which Adam is to be obedient is in the simplest form. There is restriction. Thou shalt not' is the first form of law, and it is a form congruous with the undeveloped, though as yet innocent, nature ascribed to him. The conception of duty is present, though in a very rudimentary shape. An innocent being may be aware of limitations, though as yet not knowing good and evil.' With deep truth the story represents the first suggestion of disobedience as presented from without. No doubt, it might have by degrees arisen from within, but the thought that it was imported from another sphere of being suggests that it is alien to true manhood, and that, if brought in from without, it may be cast out again. And the temptation had a personal source. There are beings who desire to draw men away from God. The serpent, by its poison and its loathly form, is the natural symbol of such an enemy of man. The insinuating slyness of the suggestions of evil is like the sinuous gliding of the snake, and truly represents the process by which temptation found its way into the hearts of the first pair, and of all their descendants. For it begins with casting a doubt on the reality of the prohibition. Hath God said?' is the first parallel! opened by the besieger. The fascinations of the forbidden fruit are not dangled at first before Eve, but an apparently innocent doubt is filtered into her ear. And is not that the way in which we are still snared? The reality of moral distinctions, the essential wrongness of the sin, is obscured by a mist of sophistication. There is no harm in it' steals into some young man's or woman's mind about things that were forbidden at home, and they are half conquered before they know that they have been attacked. Then comes the next besieger's trench, much nearer the wall--namely, denial of the fatal consequences of the sin: Ye shall not surely die,' and a base hint that the prohibition was meant, not as a parapet to keep from falling headlong into the abyss, but as a barrier to keep from rising to a great good; for God doth know, that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods.' These are still the two lies which wile us to sin: It will do you no harm,' and' You are cheating yourselves out of good by not doing it.'

2. Then Comes The Yielding To The Tempter.

As long as the prohibition was undoubted, and the fatal results certain, the fascinations of the forbidden thing were not felt. But as soon as these were tampered with, Eve saw that the tree was good for food, and that it was a delight to the eyes.' So it is still. Weaken the awe-inspiring sense of God's command, and of the ruin that follows the breach of it, and the heart of man is like a city without walls, into which any enemy can march unhindered. So long as God's Thou shalt not, lest thou die,' rings in the ears, the eyes see little beauty in the sirens that sing and beckon. But once that awful voice is deadened, they charm, and allure to dally with them.

In the undeveloped condition of primitive man temptation could only assail him through the senses and appetites, and its assault would be the more irresistible because reflection and experience were not yet his. But the act of yielding was, as sin ever is, a deliberate choice to please self and disobey God. The woman's more emotional, sensitive, compliant nature made her the first victim, and her greatest glory, her craving to share her good with him whom she loves, and her power to sway his will and acts, made her his temptress. As the husband is, the wife is,' says Tennyson; but the converse is even truer: As the wife is, the man is.

The fatal consequences came with a rush. There is a gulf between being tempted and sinning, but the results of the sin are closely knit to it. They come automatically, as surely as a stream from a fountain. The promise of knowing good and evil was indeed kept, but instead of its making the sinners like gods,' it showed them that they were like beasts, and brought the first sense of shame. To know evil was, no doubt, a forward step intellectually; but to know it by experience, and as part of themselves, necessarily changed their ignorant innocence into bitter knowledge, and conscience awoke to rebuke them. The first thing that their opened eyes saw was themselves, and the immediate result of the sight was the first blush of shame. Before, they had walked in innocent unconsciousness, like angels or infants; now they had knowledge of good and evil, because their sin had made evil a part of themselves, and the knowledge was bitter.

The second consequence of the fall is the disturbed relation with God, which is presented in the highly symbolical form fitting for early ages, and as true and impressive for the twentieth century as for them. Sin broke familiar communion with God, turned Him into a fear and a dread,' and sent the guilty pair into ambush. Is not that deeply and perpetually true? The sun seen through mists becomes a lurid ball of scowling fire. The impulse is to hide from God, or to get rid of thoughts of Him. And when tie is. felt to be near, it is as a questioner, bringing sin to mind. The shuffling excuses, which venture even to throw the blame of sin on God (the woman whom Thou gavest me ), or which try to palliate it as a mistake (the serpent beguiled me'), have to come at last, however reluctantly, to confess that I' did the sin. Each has to say, I did eat.' So shall we all have to do. We may throw the blame on circumstances, weakness of judgment, and the like, while here, but at God's bar we shall have to say, Mea culpa, mea culpa.'

The curse pronounced on the serpent takes its habit and form as an emblem of the degradation of the personal tempter, and of the perennial antagonism between him and mankind, while even at that first hour of sin and retribution a gleam of hope, like the stray beam that steals through a gap in a thundercloud, promises that the conquered shall one day be the conqueror, and that the woman's seed, though wounded in the struggle, shall one day crush the poison-bearing, fiat head in the dust, and end forever his power to harm. Known unto God are all his works from the beginning,' and the Christ was pro. raised ere the gates of Eden were shut on the exiles.

MHCC: Gen 3:1-5

Satan assaulted our first parents, to draw them to sin, and the temptation proved fatal to them. The tempter was the devil, in the shape and likeness of a serpent. Satan's plan was to draw our first parents to sin, and so to separate between them and their God. Thus the devil was from the beginning a murderer, and the great mischief maker. The person tempted was the woman: it was Satan's policy to enter into talk with her when she was alone. There are many temptations to which being alone gives great advantage; but the communion of saints tends very much to their strength and safety. Satan took advantage by finding her near the forbidden tree. They that would not eat the forbidden fruit, must not come near the forbidden tree. Satan tempted Eve, that by her he might tempt Adam. It is his policy to send temptations by hands we do not suspect, and by those that have most influence upon us. Satan questioned whether it were a sin or not, to eat of this tree. He did not disclose his design at first, but he put a question which seemed innocent. Those who would be safe, need to be shy of talking with the tempter. He quoted the command wrong. He spoke in a taunting way. The devil, as he is a liar, so he is a scoffer from the beginning; and scoffers are his children. It is the craft of Satan to speak of the Divine law as uncertain or unreasonable, and so to draw people to sin; it is our wisdom to keep up a firm belief of God's command, and a high respect for it. Has God said, Ye shall not lie, nor take his name in vain, nor be drunk, etc.? Yes, I am sure he has, and it is well said; and by his grace I will abide by it. It was Eve's weakness to enter into this talk with the serpent: she might have perceived by his question, that he had no good design, and should therefore have started back. Satan teaches men first to doubt, and then to deny. He promises advantage from their eating this fruit. He aims to make them discontented with their present state, as if it were not so good as it might be, and should be. No condition will of itself bring content, unless the mind be brought to it. He tempts them to seek preferment, as if they were fit to be gods. Satan ruined himself by desiring to be like the Most High, therefore he sought to infect our first parents with the same desire, that he might ruin them too. And still the devil draws people into his interest, by suggesting to them hard thoughts of God, and false hopes of advantage by sin. Let us, therefore, always think well of God as the best good, and think ill of sin as the worst evil: thus let us resist the devil, and he will flee from us.

MHCC: Gen 3:6-8

Observe the steps of the transgression: not steps upward, but downward toward the pit. 1. She saw. A great deal of sin comes in at the eye. Let us not look on that which we are in danger of lusting after, Mat 5:28. 2. She took. It was her own act and deed. Satan may tempt, but he cannot force; may persuade us to cast ourselves down, but he cannot cast us down, Mat 4:6. 3. She did eat. When she looked perhaps she did not intend to take; or when she took, not to eat: but it ended in that. It is wisdom to stop the first motions of sin, and to leave it off before it be meddled with. 4. She gave it also to her husband with her. Those that have done ill, are willing to draw in others to do the same. 5. He did eat. In neglecting the tree of life, of which he was allowed to eat, and eating of the tree of knowledge, which was forbidden, Adam plainly showed a contempt of what God had bestowed on him, and a desire for what God did not see fit to give him. He would have what he pleased, and do what he pleased. His sin was, in one word, disobedience, Rom 5:19; disobedience to a plain, easy, and express command. He had no corrupt nature within, to betray him; but had a freedom of will, in full strength, not weakened or impaired. He turned aside quickly. He drew all his posterity into sin and ruin. Who then can say that Adam's sin had but little harm in it? When too late, Adam and Eve saw the folly of eating forbidden fruit. They saw the happiness they fell from, and the misery they were fallen into. They saw a loving God provoked, his grace and favour forfeited. See her what dishonour and trouble sin is; it makes mischief wherever it gets in, and destroys all comfort. Sooner or later it will bring shame; either the shame of true repentance, which ends in glory, or that shame and everlasting contempt, to which the wicked shall rise at the great day. See here what is commonly the folly of those that have sinned. They have more care to save their credit before men, than to obtain their pardon from God. The excuses men make to cover and lessen their sins, are vain and frivolous; like the aprons of fig-leaves, they make the matter never the better: yet we are all apt to cover our transgressions as Adam. Before they sinned, they would have welcomed God's gracious visits with humble joy; but now he was become a terror to them. No marvel that they became a terror to themselves, and full of confusion. This shows the falsehood of the tempter, and the frauds of his temptations. Satan promised they should be safe, but they cannot so much as think themselves so! Adam and Eve were now miserable comforters to each other!

MHCC: Gen 3:9-13

Observe the startling question, Adam, where art thou? Those who by sin go astray from God, should seriously consider where they are; they are afar off from all good, in the midst of their enemies, in bondage to Satan, and in the high road to utter ruin. This lost sheep had wandered without end, if the good Shepherd had not sought after him, and told him, that where he was straying he could not be either happy or easy. If sinners will but consider where they are, they will not rest till they return to God. It is the common fault and folly of those that have done ill, when questioned about it, to acknowledge only that which is so manifest that they cannot deny it. Like Adam, we have reason to be afraid of approaching to God, if we are not covered and clothed with the righteousness of Christ. Sin appears most plainly in the glass of the commandment, therefore God set it before Adam; and in it we should see our faces. But instead of acknowledging the sin in its full extent, and taking shame to themselves, Adam and Eve excuse the sin, and lay the shame and blame on others. There is a strange proneness in those that are tempted, to say, they are tempted of God; as if our abuse of God's gifts would excuse our breaking God's laws. Those who are willing to take the pleasure and profit of sin, are backward to take the blame and shame of it. Learn hence, that Satan's temptations are all beguilings; his arguments are all deceits; his allurements are all cheats; when he speaks fair, believe him not. It is by the deceitfulness of sin the heart is hardened. See Rom 7:11; Heb 3:13. But though Satan's subtlety may draw us into sin, yet it will not justify us in sin. Though he is the tempter, we are the sinners. Let it not lessen our sorrow for sin, that we were beguiled into it; but let it increase our self-indignation, that we should suffer ourselves to be deceived by a known cheat, and a sworn enemy, who would destroy our souls.

Matthew Henry: Gen 3:1-5

We have here an account of the temptation with which Satan assaulted our first parents, to draw them into sin, and which proved fatal to them. Here observe,

I. The tempter, and that was the devil, in the shape and likeness of a serpent.

1. It is certain it was the devil that beguiled Eve. The devil and Satan is the old serpent (Rev 12:9), a malignant spirit, by creation an angel of light and an immediate attendant upon God's throne, but by sin become an apostate from his first state and a rebel against God's crown and dignity. Multitudes of the angels fell; but this that attacked our first parents was surely the prince of the devils, the ring-leader in the rebellion: no sooner was he a sinner than he was a Satan, no sooner a traitor than a tempter, as one enraged against God and his glory and envious of man and his happiness. He knew he could not destroy man but by debauching him. Balaam could not curse Israel, but he could tempt Israel, Rev 2:14. The game therefore which Satan had to play was to draw our first parents to sin, and so to separate between them and their God. Thus the devil was, from the beginning, a murderer, and the great mischief-maker. The whole race of mankind had here, as it were, but one neck, and at that Satan struck. The adversary and enemy is that wicked one.

2. It was the devil in the likeness of a serpent. Whether it was only the visible shape and appearance of a serpent (as some think those were of which we read, Exo 7:12), or whether it was a real living serpent, actuated and possessed by the devil, is not certain: by God's permission it might be either. The devil chose to act his part in a serpent, (1.) Because it is a specious creature, has a spotted dappled skin, and then went erect. Perhaps it was a flying serpent, which seemed to come from on high as a messenger from the upper world, one of the seraphim; for the fiery serpents were flying, Isa 14:29. Many a dangerous temptation comes to us in gay fine colours that are but skin-deep, and seems to come from above; for Satan can seem an angel of light. And, (2.) Because it is a subtle creature; this is here taken notice of. Many instances are given of the subtlety of the serpent, both to do mischief and to secure himself in it when it is done. We are directed to be wise as serpents. But this serpent, as actuated by the devil, was no doubt more subtle than any other; for the devil, though he has lost the sanctity, retains the sagacity of an angel, and is wise to do evil. He knew of more advantage by making use of the serpent than we are aware of. Observe, There is not any thing by which the devil serves himself and his own interest more than by unsanctified subtlety. What Eve thought of this serpent speaking to her we are not likely to tell, when I believe she herself did not know what to think of it. At first, perhaps, she supposed it might be a good angel, and yet, afterwards, she might suspect something amiss. It is remarkable that the Gentile idolaters did many of them worship the devil in the shape and form of a serpent, thereby avowing their adherence to that apostate spirit, and wearing his colours.

II. The person tempted was the woman, now alone, and at a distance from her husband, but near the forbidden tree. It was the devil's subtlety, 1. To assault the weaker vessel with his temptations. Though perfect in her kind, yet we may suppose her inferior to Adam in knowledge, and strength, and presence of mind. Some think Eve received the command, not immediately from God, but at second hand by her husband, and therefore might the more easily be persuaded to discredit it. 2. It was his policy to enter into discourse with her when she was alone. Had she kept close to the side out of which she was lately taken, she would not have been so much exposed. There are many temptations, to which solitude gives great advantage; but the communion of saints contributes much tot heir strength and safety. 3. He took advantage by finding her near the forbidden tree, and probably gazing upon the fruit of it, only to satisfy her curiosity. Those that would not eat the forbidden fruit must not come near the forbidden tree. Avoid it, pass not by it, Pro 4:15. 4. Satan tempted Eve, that by her he might tempt Adam; so he tempted Job by his wife, and Christ by Peter. It is his policy to send temptations by unsuspected hands, and theirs that have most interest in us and influence upon us.

III. The temptation itself, and the artificial management of it. We are often, in scripture, told of our danger by the temptations of Satan, his devices (2Co 2:11), his depths (Rev 2:24), his wiles, Eph 6:11. The greatest instances we have of them are in his tempting of the two Adams, here, and Mt. 4. In this he prevailed, but in that he was baffled. What he spoke to them, of whom he had no hold by any corruption in them, he speaks in us by our own deceitful hearts and their carnal reasonings; this makes his assaults on us less discernible, but not less dangerous. That which the devil aimed at was to persuade Eve to cut forbidden fruit; and, to do this, he took the same method that he does still. He questioned whether it was a sin or no, Gen 3:1. He denied that there was any danger in it, Gen 3:4. He suggested much advantage by it, Gen 3:5. And these are his common topics.

1. He questioned whether it was a sin or no to eat of this tree, and whether really the fruit of it was forbidden. Observe,

(1.) He said to the woman, Yea, hath God said, You shall not eat? The first word intimated something said before, introducing this, and with which it is connected, perhaps some discourse Eve had with herself, which Satan took hold of, and grafted this question upon. In the chain of thoughts one thing strangely brings in another, and perhaps something bad at last. Observe here, [1.] He does not discover his design at first, but puts a question which seemed innocent: "I hear a piece of news, pray is it true? has God forbidden you to eat of this tree?"Thus he would begin a discourse, and draw her into a parley. Those that would be safe have need to be suspicious, and shy of talking with the tempter. [2.] He quotes the command fallaciously, as if it were a prohibition, not only of that tree, but of all. God had said, Of every tree you may eat, except one. He, by aggravating the exception, endeavours to invalidate the concession: Hath God said, You shall not eat of every tree? The divine law cannot be reproached unless it be first misrepresented. [3.] He seems to speak it tauntingly, upbraiding the woman with her shyness of meddling with that tree; as if he had said, "You are so nice and cautious, and so very precise, because God has said, 'You shall not eat."The devil, as he is a liar, so he is a scoffer, from the beginning: and the scoffers of the last days are his children. [4.] That which he aimed at in the first onset was to take off her sense of the obligation of the command. "Surely you are mistaken, it cannot be that God should tie you out from this tree; he would not do so unreasonable a thing."See here, That it is the subtlety of Satan to blemish the reputation of the divine law as uncertain or unreasonable, and so to draw people to sin; and that it is therefore our wisdom to keep up a firm belief of, and a high respect for, the command of God. Has God said, "You shall not lie, nor take his name in vain, nor be drunk,"etc.? "Yes, I am sure he has, and it is well said, and by his grace I will abide by it, whatever the tempter suggests to the contrary."

(2.) In answer to this question the woman gives him a plain and full account of the law they were under, Gen 3:2, Gen 3:3. Here observe, [1.] It was her weakness to enter into discourse with the serpent. She might have perceived by his question that he had no good design, and should therefore have started back with a Get thee behind me, Satan, thou art an offence to me. But her curiosity, and perhaps her surprise, to hear a serpent speak, led her into further talk with him. Note, It is a dangerous thing to treat with a temptation, which ought at first to be rejected with disdain and abhorrence. The garrison that sounds a parley is not far from being surrendered. Those that would be kept from harm must keep out of harm's way. See Pro 14:7; Pro 19:27. [2.] It was her wisdom to take notice of the liberty God had granted them, in answer to his sly insinuation, as if God has put them into paradise only to tantalize them with the sight of fair but forbidden fruits. "Yea,"says she, "we may eat of the fruit of the trees, thanks to our Maker, we have plenty and variety enough allowed us."Note, To prevent our being uneasy at the restraints of religion, it is good often to take a view of the liberties and comforts of it. [3.] It was an instance of her resolution that she adhered to the command, and faithfully repeated it, as of unquestionable certainty: " God hath said, I am confident he hath said it, You shall not eat of the fruit of this tree;"and that which she adds, Neither shall you touch it, seems to have been with a good intention, not (as some think) tacitly to reflect upon the command as too strict ( Touch not, taste not and handle not ), but to make a fence about it: "We must not eat, therefore we will not touch. It is forbidden in the highest degree, and the authority of the prohibition is sacred to us."[4.] She seems a little to waver about the threatening, and is not so particular and faithful in the repetition of that as of the precept. God has said, In the day thou eatest thereof thou shalt surely die; all she makes of that is, Lest you die. Note, Wavering faith and wavering resolutions give great advantage to the tempter.

2. He denies that there was any danger in it, insisting that, though it might be the transgressing of a precept, yet it would not be the incurring of a penalty: You shall not surely die, Gen 3:4. "You shall not dying die, "so the word is, in direct contradiction to what God had said. Either, (1.) "It is not certain that you shall die,"so some. "It is not so sure as you are made to believe it is."Thus Satan endeavours to shake that which he cannot overthrow, and invalidates the force of divine threatenings by questioning the certainty of them; and, when once it is supposed possible that there may be falsehood or fallacy in any word of God, a door is then opened to downright infidelity. Satan teaches men first to doubt and then to deny; he makes them sceptics first, and so by degrees makes them atheists. Or, (2.) "It is certain you shall not die,"so others. He avers his contradiction with the same phrase of assurance that God had used in ratifying the threatening. He began to call the precept in question (Gen 3:1), but, finding that the woman adhered to that, he quitted that battery, and made his second onset upon the threatening, where he perceived her to waver; for he is quick to spy all advantages, and to attack the wall where it is weakest: You shall not surely die. This was a lie, a downright lie; for, [1.] It was contrary to the word of God, which we are sure is true. See 1Jo 2:21, 1Jo 2:27. It was such a lie as gave the lie to God himself. [2.] It was contrary to his own knowledge. When he told them there was no danger in disobedience and rebellion he said that which he knew, by woeful experience, to be false. He had broken the law of his creation, and had found, to his cost, that he could not prosper in it; and yet he tells our first parents they shall not die. He concealed his own misery, that he might draw them into the like: thus he still deceives sinners into their own ruin. He tells them that, though they sin, they shall not die; and gains credit rather than God, who tells them, The wages of sin is death. Note, Hope of impunity is a great support to all iniquity, and impenitency in it. I shall have peace, though I walk in the imagination of my heart, Deu 29:19.

3. He promises them advantage by it, Gen 3:5. Here he follows his blow, and it was a blow at the root, a fatal blow to the tree we are branches of. He not only would undertake that they should be no losers by it, thus binding himself to save them from harm; but (if they would be such fools as to venture upon the security of one that had himself become a bankrupt) he undertakes they shall be gainers by it, unspeakable gainers. He could not have persuaded them to run the hazard of ruining themselves if he had not suggested to them a great probability of bettering themselves.

(1.) He insinuates to them the great improvements they would make by eating of this fruit. And he suits the temptation to the pure state they were now in, proposing to them, not any carnal pleasures or gratifications, but intellectual delights and satisfactions. These were the baits with which he covered his hook. [1.] " Your eyes shall be opened; you shall have much more of the power and pleasure of contemplation than now you have; you shall fetch a larger compass in your intellectual views, and see further into things than now you do."He speaks as if now they were but dim-sighted, and short-sighted, in comparison of what they would be then. [2.] " You shall be as gods, as Elohim, mighty gods; not only omniscient, but omnipotent too;"or, "You shall be as God himself, equal to him, rivals with him; you shall be sovereigns and no longer subjects, self-sufficient and no longer dependent."A most absurd suggestion! As if it were possible for creatures of yesterday to be like their Creator that was from eternity. [3.] "You shall know good and evil, that is, every thing that is desirable to be known."To support this part of the temptation, he abuses the name given to this tree: it was intended to teach the practical knowledge of good and evil, that is, of duty and disobedience; and it would prove the experimental knowledge of good and evil, that is, of happiness and misery. In these senses, the name of the tree was a warning to them not to eat of it; but he perverts the sense of it, and wrests it to their destruction, as if this tree would give them a speculative notional knowledge of the natures, kinds, and originals, of good and evil. And, [4.] All this presently: " In the day you eat thereof you will find a sudden and immediate change for the better."Now in all these insinuations he aims to beget in them, First, Discontent with their present state, as if it were not so good as it might be, and should be. Note, No condition will of itself bring contentment, unless the mind be brought to it. Adam was not easy, no, not in paradise, nor the angels in their first state, Jud 1:6. Secondly, Ambition of preferment, as if they were fit to be gods. Satan had ruined himself by desiring to be like the Most High (Isa 14:14), and therefore seeks to infect our first parents with the same desire, that he might ruin them too.

(2.) He insinuates to them that God had no good design upon them, in forbidding them this fruit: " For God doth know how much it will advance you; and therefore, in envy and ill-will to you, he hath forbidden it:"as if he durst not let them eat of that tree because then they would know their own strength, and would not continue in an inferior state, but be able to cope with him; or as if he grudged them the honour and happiness to which their eating of that tree would prefer them. Now, [1.] This was a great affront to God, and the highest indignity that could be done him, a reproach to his power, as if he feared his creatures, and much more a reproach to his goodness, as if he hated the work of his own hands and would not have those whom he has made to be made happy. Shall the best of men think it strange to be misrepresented and evil spoken of, when God himself is so? Satan, as he is the accuser of the brethren before God, so he accuses God before the brethren; thus he sows discord, and is the father of those that do so. [2.] It was a most dangerous snare to our first parents, as it tended to alienate their affections from God, and so to withdraw them from their allegiance to him. Thus still the devil draws people into his interest by suggesting to them hard thoughts of God, and false hopes of benefit and advantage by sin. Let us therefore, in opposition to him, always think well of God as the best good, and think ill of sin as the worst of evils: thus let us resist the devil, and he will flee from us.

Matthew Henry: Gen 3:6-8

Here we see what Eve's parley with the tempter ended in. Satan, at length, gains his point, and the strong-hold is taken by his wiles. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan does, as it were, join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends.

I. We have here the inducements that moved them to transgress. The woman, being deceived by the tempter's artful management, was ringleader in the transgression, 1Ti 2:14. She was first in the fault; and it was the result of her consideration, or rather her inconsideration. 1. She saw no harm in this tree, more than in any of the rest. It was said of all the rest of the fruit-trees with which the garden of Eden was planted that they were pleasant to the sight, and good for food, Gen 2:9. Now, in her eye, this was like all the rest. It seemed as good for food as any of them, and she saw nothing in the colour of its fruit that threatened death or danger; it was as pleasant to the sight as any of them, and therefore, "What hurt could it do them? Why should this be forbidden them rather than any of the rest?"Note, When there is thought to be no more harm in forbidden fruit than in other fruit sin lies at the door, and Satan soon carries the day. Nay, perhaps it seemed to her to be better for food, more grateful to the taste, and more nourishing to the body, than any of the rest, and to her eye it was more pleasant than any. We are often betrayed into snares by an inordinate desire to have our senses gratified. Or, if it had nothing in it more inviting than the rest, yet it was the more coveted because it was prohibited. Whether it was so in her or not, we find that in us (that is, in our flesh, in our corrupt nature) there dwells a strange spirit of contradiction. Nitimur in vetitum - We desire what is prohibited. 2. She imagined more virtue in this tree than in any of the rest, that it was a tree not only not to be dreaded, but to be desired to make one wise, and therein excelling all the rest of the trees. This she saw, that is, she perceived and understood it by what the devil had said to her; and some think that she saw the serpent eat of that tree, and that he told her he thereby had gained the faculties of speech and reason, whence she inferred its power to make one wise, and was persuaded to think, "If it made a brute creature rational, why might it not make a rational creature divine?"See here how the desire of unnecessary knowledge, under the mistaken notion of wisdom, proves hurtful and destructive to many. Our first parents, who knew so much, did not know this - that they knew enough. Christ is a tree to be desired to make one wise, Col 2:3; 1Co 1:30. Let us, by faith, feed upon him, that we may be wise to salvation. In the heavenly paradise, the tree of knowledge will not be a forbidden tree; for there we shall know as we are known. Let us therefore long to be there, and, in the mean time, not exercise ourselves in things too high or too deep for us, nor covet to be wise above what is written.

II. The steps of the transgression, not steps upward, but downward towards the pit - steps that take hold on hell. 1. She saw. She should have turned away her eyes from beholding vanity; but she enters into temptation, by looking with pleasure on the forbidden fruit. Observe, A great deal of sin comes in at the eyes. At these windows Satan throws in those fiery darts which pierce and poison the heart. The eye affects the heart with guilt as well as grief. Let us therefore, with holy Job, make a covenant with our eyes, not to look on that which we are in danger of lusting after, Pro 23:31; Mat 5:28. Let the fear of God be always to us for a covering of the eyes, Gen 20:16. 2. She took. It was her own act and deed. The devil did not take it, and put it into her mouth, whether she would or no; but she herself took it. Satan may tempt, but he cannot force; may persuade us to cast ourselves down, but he cannot cast us down, Mat 4:6. Eve's taking was stealing, like Achan's taking the accursed thing, taking that to which she had no right. Surely she took it with a trembling hand. 3. She did eat. Perhaps she did not intend, when she looked, to take, nor, when she took, to eat; but this was the result. Note, The way of sin is downhill; a man cannot stop himself when he will. The beginning o it is as the breaking forth of water, to which it is hard to say, "Hitherto thou shalt come and no further."Therefore it is our wisdom to suppress the first emotions of sin, and to leave it off before it be meddled with. Obsta principiis - Nip mischief in the bud. 4. She gave also to her husband with her. It is probable that he was not with her when she was tempted (surely, if he had, he would have interposed to prevent the sin), but came to her when she had eaten, and was prevailed upon by her to eat likewise; for it is easier to learn that which is bad than to teach that which is good. She gave it to him, persuading him with the same arguments that the serpent had used with her, adding this to all the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful. Stolen waters are sweet. She gave it to him, under colour of kindness - she would not eat these delicious morsels alone; but really it was the greatest unkindness she could do him. Or perhaps she gave it to him that, if it should prove hurtful, he might share with her in the misery, which indeed looks strangely unkind, and yet may, without difficulty, be supposed to enter into the heart of one that had eaten forbidden fruit. Note, Those that have themselves done ill are commonly willing to draw in others to do the same. As was the devil, so was Eve, no sooner a sinner than a tempter. 5. He did eat, overcome by his wife's importunity. It is needless to ask, "What would have been the consequence if Eve only had transgressed?"The wisdom of God, we are sure, would have decided the difficulty, according to equity; but, alas! the case was not so; Adam also did eat. "And what great harm if he did?"say the corrupt and carnal reasonings of a vain mind. What harm! Why, this act involved disbelief of God's word, together with confidence in the devil's, discontent with his present state, pride in his own merits, and ambition of the honour which comes not from God, envy at God's perfections, and indulgence of the appetites of the body. In neglecting the tree of life of which he was allowed to eat, and eating of the tree of knowledge which was forbidden, he plainly showed a contempt of the favours God had bestowed on him, and a preference given to those God did not see fit for him. He would be both his own carver and his own master, would have what he pleased and do what he pleased: his sin was, in one word, disobedience (Rom 5:19), disobedience to a plain, easy, and express command, which probably he knew to be a command of trial. He sinned against great knowledge, against many mercies, against light and love, the clearest light and the dearest love that ever sinner sinned against. He had no corrupt nature within him to betray him; but had a freedom of will, not enslaved, and was in his full strength, not weakened or impaired. He turned aside quickly. Some think he fell the very day on which he was made; but I see not how to reconcile this with God's pronouncing all very good in the close of the day. Others suppose he fell on the sabbath day: the better day the worse deed. However, it is certain that he kept his integrity but a very little while: being in honour, he continued not. But the greatest aggravation of his sin was that he involved all his posterity in sin and ruin by it. God having told him that his race should replenish the earth, surely he could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and, if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. The human nature being lodged entirely in our first parents, henceforward it could not but be transmitted from them under an attainder of guilt, a stain of dishonour, and an hereditary disease of sin and corruption. And can we say, then, that Adam's sin had but little harm in it?

III. The ultimate consequences of the transgression. Shame and fear seized the criminals, ipso facto - in the fact itself; these came into the world along with sin, and still attend it.

1. Shame seized them unseen, Gen 3:7, where observe,

(1.) The strong convictions they fell under, in their own bosoms: The eyes of them both were opened. It is not meant of the eyes of the body; these were open before, as appears by this, that the sin came in at them. Jonathan's eyes were enlightened by eating forbidden fruit (1Sa 14:27), that is, he was refreshed and revived by it; but theirs were not so. Nor is it meant of any advances made hereby in true knowledge; but the eyes of their consciences were opened, their hearts smote them for what they had done. Now, when it was too late, they saw the folly of eating forbidden fruit. They saw the happiness they had fallen from, and the misery they had fallen into. They saw a loving God provoked, his grace and favour forfeited, his likeness and image lost, dominion over the creatures gone. They saw their natures corrupted and depraved, and felt a disorder in their own spirits of which they had never before been conscious. They saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath. They saw, as Balaam, when his eyes were opened (Num 22:31), the angel of the Lord standing in the way, and his sword drawn in his hand; and perhaps they saw the serpent that had abused them insulting over them. The text tells us that they saw that they were naked, that is, [1.] That they were stripped, deprived of all the honours and joys of their paradise-state, and exposed to all the miseries that might justly be expected from an angry God. They were disarmed; their defence had departed from them. [2.] That they were shamed, for ever shamed, before God and angels. They saw themselves disrobed of all their ornaments and ensigns of honour, degraded from their dignity and disgraced in the highest degree, laid open to the contempt and reproach of heaven, and earth, and their own consciences. Now see here, First, What a dishonour and disquietment sin is; it makes mischief wherever it is admitted, sets men against themselves disturbs their peace, and destroys all their comforts. Sooner or later, it will have shame, either the shame of true repentance, which ends in glory, or that shame and everlasting contempt to which the wicked shall rise at the great day. Sin is a reproach to any people. Secondly, What deceiver Satan is. He told our first parents, when he tempted them, that their eyes should be opened; and so they were, but not as they understood it; they were opened to their shame and grief, not to their honour nor advantage. Therefore, when he speaks fair, believe him not. The most malicious mischievous liars often excuse themselves with this, that they only equivocate; but God will not so excuse them.

(2.) The sorry shift they made to palliate these convictions, and to arm themselves against them: They sewed, or platted, fig-leaves together; and to cover, at least, part of their shame from one another, they made themselves aprons. See here what is commonly the folly of those that have sinned. [1.] That they are more solicitous to save their credit before men than to obtain their pardon from God; they are backward to confess their sin, and very desirous to conceal it, as much as may be. I have sinned, yet honour me. [2.] That the excuses men make, to cover and extenuate their sins, are vain and frivolous. Like the aprons of fig-leaves, they make the matter never the better, but the worse; the shame, thus hidden, becomes the more shameful. Yet thus we are all apt to cover our transgressions as Adam, Job 31:33.

2. Fear seized them immediately upon their eating the forbidden fruit, Gen 3:8. Observe here, (1.) What was the cause and occasion of their fear: They heard the voice of the Lord God walking in the garden in the cool of the day. It was the approach of the Judge that put them into a fright; and yet he came in such a manner as made it formidable only to guilty consciences. It is supposed that he came in a human shape, and that he who judged the world now was the same that shall judge the world at the last day, even that man whom God has ordained. He appeared to them now (it should seem) in no other similitude than that in which they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came into the garden, not descending immediately from heaven in their view, as afterwards on mount Sinai (making either thick darkness his pavilion or the flaming fire his chariot), but he came into the garden, as one that was still willing to be familiar with them. He came walking, not running, not riding upon the wings of the wind, but walking deliberately, as one slow to anger, teaching us, when we are ever so much provoked, not to be hot nor hasty, but to speak and act considerately and not rashly. He came in the cool of the day, not in the night, when all fears are doubly fearful, nor in the heat of day, for he came not in the heat of his anger. Fury is not in him, Isa 27:4. Nor did he come suddenly upon them; but they heard his voice at some distance, giving them notice of his coming, and probably it was a still small voice, like that in which he came to enquire after Elijah. Some think they heard him discoursing with himself concerning the sin of Adam, and the judgment now to be passed upon him, perhaps as he did concerning Israel, Hos 11:8, Hos 11:9. How shall I give thee up? Or, rather, they heard him calling for them, and coming towards them. (2.) What was the effect and evidence of their fear: They hid themselves from the presence of the Lord God - a sad change! Before they had sinned, if they had heard the voice of the Lord God coming towards them, they would have run to meet him, and with a humble joy welcomed his gracious visits. But, now that it was otherwise, God had become a terror to them, and then no marvel that they had become a terror to themselves, and were full of confusion. Their own consciences accused them, and set their sin before them in its proper colours. Their fig-leaves failed them, and would do them no service. God had come forth against them as an enemy, and the whole creation was at war with them; and as yet they knew not of any mediator between them and an angry God, so that nothing remained but a certain fearful looking for of judgment. In this fright they hid themselves among the bushes; having offended, they fled for the same. Knowing themselves guilty, they durst not stand a trial, but absconded, and fled from justice. See here, [1.] The falsehood of the tempter, and the frauds and fallacies of his temptations. He promised them they should be safe, but now they cannot so much as think themselves so; he said they should not die, and yet now they are forced to fly or their lives; he promised them they should be advanced, but they see themselves abased - never did they seem so little as now; he promised them they should be knowing, but they see themselves at a loss, and know not so much as where to hide themselves; he promised them they should be as gods, great, and bold, and daring, but they are as criminals discovered, trembling, pale, and anxious to escape: they would not be subjects, and so they are prisoners. [2.] The folly of sinners, to think it either possible or desirable to hide themselves from God: can they conceal themselves from the Father of lights? Psa 139:7, etc.; Jer 23:24. Will they withdraw themselves from the fountain of life, who alone can give help and happiness? Jon 2:8. [3.] The fear that attends sin. All that amazing fear of God's appearances, the accusations of conscience, the approaches of trouble, the assaults of inferior creatures, and the arrests of death, which is common among men, is the effect of sin. Adam and Eve, who were partners in the sin, were sharers in the shame and fear that attended it; and though hand joined in hand (hands so lately joined in marriage), yet could they not animate nor fortify one another: miserable comforters they had become to each other!

Matthew Henry: Gen 3:9-10

We have here the arraignment of these deserters before the righteous Judge of heaven and earth, who, though he is not tied to observe formalities, yet proceeds against them with all possible fairness, that he may be justified when he speaks. Observe here,

I. The startling question with which God pursued Adam and arrested him: Where art thou? Not as if God did not know where he was; but thus he would enter the process against him. "Come, where is this foolish man?"Some make it a bemoaning question: "Poor Adam, what has become of thee?"" Alas for thee! "(so some read it) " How art thou fallen, Lucifer, son of the morning! Thou that wast my friend and favourite, whom I had done so much for, and would have done so much more for; hast thou now forsaken me, and ruined thyself? Has it come to this?"It is rather an upbraiding question, in order to his conviction and humiliation: Where art thou? Not, In what place? but, In what condition? "Is this all thou hast gotten by eating forbidden fruit? Thou that wouldest vie with me, dost thou now fly from me?"Note, 1. Those who by sin have gone astray from God should seriously consider where they are; they are afar off from all good, in the midst of their enemies, in bondage to Satan, and in the high road to utter ruin. This enquiry after Adam may be looked upon as a gracious pursuit, in kindness to him, and in order to his recovery. If God had not called to him, to reclaim him, his condition would have been as desperate as that of fallen angels; this lost sheep would have wandered endlessly, if the good Shepherd had not sought after him, to bring him back, and, in order to that, reminded him where he was, where he should not be, and where he could not be either happy or easy. Note, 2. If sinners will but consider where they are, they will not rest till they return to God.

II. The trembling answer which Adam gave to this question: I heard thy voice in the garden, and I was afraid, Gen 3:10. He does not own his guilt, and yet in effect confesses it by owning his shame and fear; but it is the common fault and folly of those that have done an ill thing, when they are questioned about it, to acknowledge no more than what is so manifest that they cannot deny it. Adam was afraid, because he was naked; not only unarmed, and therefore afraid to contend with God, but unclothed, and therefore afraid so much as to appear before him. We have reason to be afraid of approaching to God if we be not clothed and fenced with the righteousness of Christ, for nothing but this will be armour of proof and cover the shame of our nakedness. Let us therefore put on the Lord Jesus Christ, and then draw near with humble boldness.

Keil-Delitzsch: Gen 3:1-5

"The serpent was more subtle than all the beasts of the field, which Jehovah God had made." - The serpent is here described not only as a beast, but also as a creature of God; it must therefore have been good, like everything else that He had made. Subtilty was a natural characteristic of the serpent (Mat 10:16), which led the evil one to select it as his instrument. Nevertheless the predicate ערוּם is not used here in the good sense of φρόνιμος (lxx), prudens , but in the bad sense of πανοῦργος , callidus . For its subtilty was manifested as the craft of a tempter to evil, in the simple fact that it was to the weaker woman that it turned; and cunning was also displayed in what it said: "Hath God indeed said, Ye shall not eat of all the trees of the garden?" כּי אף is an interrogative expressing surprise (as in 1Sa 23:3; 2Sa 4:11): "Is it really the fact that God has prohibited you from eating of all the trees of the garden?"The Hebrew may, indeed, bear the meaning, "hath God said, ye shall not eat of every tree ?"but from the context, and especially the conjunction, it is obvious that the meaning is, "ye shall not eat of any tree."The serpent calls God by the name of Elohim alone, and the woman does the same. In this more general and indefinite name the personality of the living God is obscured. To attain his end, the tempter felt it necessary to change the living personal God into a merely general numen divinium , and to exaggerate the prohibition, in the hope of exciting in the woman's mind partly distrust of God Himself, and partly a doubt as to the truth of His word. And his words were listened to. Instead of turning away, the woman replied, "We may eat of the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." She was aware of the prohibition, therefore, and fully understood its meaning; but she added, "neither shall ye touch it," and proved by this very exaggeration that it appeared too stringent even to her, and therefore that her love and confidence towards God were already beginning to waver. Here was the beginning of her fall: "for doubt is the father of sin, and skepsis the mother of all transgression; and in this father and this mother, all our present knowledge has a common origin with sin"( Ziegler ). From doubt, the tempter advances to a direct denial of the truth of the divine threat, and to a malicious suspicion of the divine love (Gen 3:4, Gen 3:5). " Ye will by no means die "( לא is placed before the infinitive absolute, as in Psa 49:8 and Amo 9:8; for the meaning is not, "he will not die ;"but, ye will positively not die). " But

(Note: כּיu God doth know that in the day ye eat thereof, your eyes will be opened ,

(Note: ונפקחוּperfect c. ו< and ye will be like God, knowing good and evil ."That is to say, it is not because the fruit of the tree will injure you that God has forbidden you to eat it, but from ill-will and envy, because He does not wish you to be like Himself. "A truly satanic double entendre , in which a certain agreement between truth and untruth is secured!"By eating the fruit, man did obtain the knowledge of good and evil, and in this respect became like God (Gen 3:7 and Gen 3:22). This was the truth which covered the falsehood "ye shall not die,"and turned the whole statement into a lie, exhibiting its author as the father of lies, who abides not in the truth (Joh 8:44). For the knowledge of good and evil, which man obtains by going into evil, is as far removed from the true likeness of God, which he would have attained by avoiding it, as the imaginary liberty of a sinner, which leads into bondage to sin and ends in death, is from the true liberty of a life of fellowship with God.)

Keil-Delitzsch: Gen 3:6

The illusive hope of being like God excited a longing for the forbidden fruit. " The woman saw that the tree was good for food, and that it was a pleasure to the eyes, and to be desired to make one wise ( השׂכּיל signifies to gain or show discernment or insight); and she took of its fruit and ate, and gave to her husband by her (who was present), and he did eat ."As distrust of God's command leads to a disregard of it, so the longing for a false independence excites a desire for the seeming good that has been prohibited; and this desire is fostered by the senses, until it brings forth sin. Doubt, unbelief, and pride were the roots of the sin of our first parents, as they have been of all the sins of their posterity. The more trifling the object of their sin seems to have been, the greater and more difficult does the sin itself appear; especially when we consider that the first men "stood in a more direct relation to God, their Creator, than any other man has ever done, that their hearts were pure, their discernment clear, their intercourse with God direct, that they were surrounded by gifts just bestowed by Him, and could not excuse themselves on the ground of any misunderstanding of the divine prohibition, which threatened them with the loss of life in the event of disobedience"( Delitzsch ). Yet not only did the woman yield to the seductive wiles of the serpent, but even the man allowed himself to be tempted by the woman.

Keil-Delitzsch: Gen 3:7-8

" Then the eyes of them both were opened "(as the serpent had foretold: but what did they see?), "and they knew that they were naked." They had lost "that blessed blindness, the ignorance of innocence, which knows nothing of nakedness"( Ziegler ). The discovery of their nakedness excited shame, which they sought to conceal by an outward covering. "They sewed fig-leaves together, and made themselves aprons." The word תּאנה always denotes the fig-tree, not the pisang ( Musa paradisiaca ), nor the Indian banana, whose leaves are twelve feet long and two feet broad, for there would have been no necessity to sew them together at all. חגרת , περιζώματα , are aprons, worn round the hips. It was here that the consciousness of nakedness first suggested the need of covering, not because the fruit had poisoned the fountain of human life, and through some inherent quality had immediately corrupted the reproductive powers of the body (as Hoffmann and Baumgarten suppose), nor because any physical change ensued in consequence of the fall; but because, with the destruction of the normal connection between soul and body through sin, the body ceased to be the pure abode of a spirit in fellowship with God, and in the purely natural state of the body the consciousness was produced not merely of the distinction of the sexes, but still more of the worthlessness of the flesh; so that the man and woman stood ashamed in each other's presence, and endeavoured to hide the disgrace of their spiritual nakedness, by covering those parts of the body through which the impurities of nature are removed. That the natural feeling of shame, the origin of which is recorded here, had its root, not in sensuality or any physical corruption, but in the consciousness of guilt or shame before God, and consequently that it was the conscience which was really at work, is evident from the fact that the man and his wife hid themselves from Jehovah God among the trees of the garden, as soon as they heard the sound of His footsteps. יהוה קול (the voice of Jehovah , Gen 3:8) is not the voice of God speaking or calling, but the sound of God walking, as in 2Sa 5:24; 1Ki 14:6, etc. - In the cool of the day (lit., in the wind of the day), i.e., towards the evening, when a cooling wind generally blows. The men have broken away from God, but God will not and cannot leave them alone. He comes to them as one man to another. This was the earliest form of divine revelation. God conversed with the first man in a visible shape, as the Father and Instructor of His children. He did not adopt this mode for the first time after the fall, but employed it as far back as the period when He brought the beasts to Adam, and gave him the woman to be his wife (Gen 2:19, Gen 2:22). This human mode of intercourse between man and God is not a mere figure of speech, but a reality, having its foundation in the nature of humanity, or rather in the fact that man was created in the image of God, but not in the sense supposed by Jakobi , that "God theomorphised when creating man, and man therefore necessarily anthropomorphises when he thinks of God."The anthropomorphies of God have their real foundation in the divine condescension which culminated in the incarnation of God in Christ. They are to be understood, however, as implying, not that corporeality, or a bodily shape, is an essential characteristic of God, but that God having given man a bodily shape, when He created him in His own image, revealed Himself in a manner suited to his bodily senses, that He might thus preserve him in living communion with Himself.

Keil-Delitzsch: Gen 3:9-13

The man could not hide himself from God. " Jehovah God called unto Adam, and said unto him, Where art thou? "Not that He was ignorant of his hiding-place, but to bring him to a confession of his sin. And when Adam said that he had hidden himself through fear of his nakedness, and thus sought to hide the sin behind its consequences, his disobedience behind the feeling of shame; this is not to be regarded as a sign of peculiar obduracy, but easily admits of a psychological explanation, viz., that at the time he actually thought more of his nakedness and shame than of his transgression of the divine command, and his consciousness of the effects of his sin was keener than his sense of the sin itself. To awaken the latter God said, " Who told thee that thou wast naked? "and asked him whether he had broken His command. He could not deny that he had, but sought to excuse himself by saying, that the woman whom God gave to be with him had given him of the tree. When the woman was questioned, she pleaded as her excuse, that the serpent had beguiled her (or rather deceived her, ἐξαπάτησεν , 2Co 11:3). In offering these excuses, neither of them denied the fact. But the fault in both was, that they did not at once smite upon their breasts. "It is so still; the sinner first of all endeavours to throw the blame upon others as tempters, and then upon circumstances which God has ordained."

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 2:4--5:1

B. What became of the creation 2:4-4:26

Moses described what happened to the creation by recording significant events in the garden of Eden, the murder of Abel, and the family of Cain.

"The section begins with a description of the creation of Adam and Eve and traces their sin, God's curse on sin, and the expansion of sin in their descendants. No longer at rest, mankind experienced flight and fear, making his way in the world, surviving, and developing civilization. As if in answer to the blessings of Creation, this passage supplies a threefold cursing (of Satan [3:14], of the ground because of man [3:17], and of Cain [4:11]).

"Yet in this deteriorating life there is a token of grace (4:15) and a ray of hope (man began to call on Yahweh)."¹²⁵

Constable: Gen 2:4--4:1

1. The garden of Eden 2:4-3:24

This story has seven scenes that a change in actors, situations or activities identifies. Moses constructed this section of Genesis in a chiastic (palistrophic, crossing) structure to focus attention on the central scene, the Fall. The preceding scenes lead up to the Fall, and the following scenes describe its consequences.¹²⁶

A Scene 1 (narrative): God is the sole actor, and man is passive (2:4-17).

B Scene 2 (narrative): God is the main actor, man plays a minor role, the woman and animals are passive (2:18-25).

C Scene 3 (dialogue): The snake and the woman converse (3:1-5).

D Scene 4 (narrative): The man and the woman are primary (3:6-8).

C' Scene 5 (dialogue): God converses with the man and the woman (3:9-13).

B' Scene 6 (narrative): God is the main actor, man plays a minor role, the woman and the serpent are passive (3:14-21).

A' Scene 7 (narrative): God is the sole actor, and man is passive (3:22-24).

The story of the garden of Eden begins with a second, more detailed account of the creation of humankind that Moses gave as an introduction to the Fall and its consequences.

"More light is shed on the relationship between Genesis 1 and Genesis 2 by a consideration of a literary structure that occurs throughout the entire book of Genesis: First, less important things are dealt with rapidly, and then the things more important to the central theme of the Bible are returned to and developed more fully."¹²⁷

Note the following contrasts between the accounts of man's creation.

	1:1-2:3	2:4-25
Name of God	Elohim (Strong One)	Yahweh (Covenant-keeping One)
Purpose	Facts of Creation	God's relationship with human creatures
Emphasis	The world generally	Humankind specifically

Moses identified Yahweh, the God who called Abraham (12:1) and the God who delivered Israel from Egypt (Exod. 3:15), with Elohim, the God who created the cosmos.¹²⁸

Constable: Gen 3:1-5

The temptation of Eve 3:1-5

As in chapters 1 and 2, the word of the Lord is very important in chapter 3. Here Adam and Eve doubted God's integrity. This pericope also has something to teach about the acquisition of wisdom. Chapter 2 anticipated God's gift of the Promised Land to the original readers, and chapter 3 anticipates their exile from it.¹⁶⁹

3:1 Who was the tempter? Among evangelicals there are two major views regarding the identity of the serpent.

1. It was a literal snake.

a. Moses called it a beast of the field (v. 1).

b. Though snakes do not speak, Satan could have spoken through a snake. He did this through demoniacs in Jesus' day. Also, a spirit being spoke through Balaam's donkey.

c. God judged a snake in this case (v. 14).¹⁷⁰

2. It was Satan himself described here as a snake.

a. God called Satan a serpent elsewhere in Scripture (e.g., Rev. 20:2).

b. Satan can and does speak as recorded elsewhere in Scripture (e.g., Job 1).

c. What he said here is in character for Satan who is the "father of lies" (John 8:44).

Probably the tempter was Satan who possessed and controlled a literal snake. Temptation came to Eve disguised, unexpectedly, and from a subordinate, as is still often true.

The pattern of temptation observable here is one Satan has used often and still uses (cf. the temptations of Achan, David, and Jesus Christ).

Satan's first step was to plant a seed of doubt in Eve's mind concerning God's ways (vv. 1-3). The key phrase is "from any" (v. 1). Satan focused Eve's attention on God's one prohibition. He suggested that God did not really want what was best for Adam and Eve but rather was withholding something from them that was essentially good. He hinted that God's line of protection was actually a line that He drew because He was selfish. Satan often tempts women in particular to believe that God's role for them is primarily for His benefit rather than for their welfare.¹⁷¹

The Hebrew word translated "crafty" (arum) does not mean wicked as much as wise. Eve's sin was not so much an act of great wickedness as it was an act of great folly. She already had all the good she needed, but she wanted more.¹⁷² She wanted to glorify self, not God.

3:2-3 Eve was vulnerable to this suggestion because she distorted the word of God. She added to it "or touch it" (v. 3).

"In her reply to [Satan's] question, she perverted and misquoted three times the divine law to which she and Adam were subject: (1) She disparaged her privileges by misquoting the terms of the Divine permission as to the other trees. (2) She overstated the restrictions by misquoting the Divine prohibition. (3) She underrated her obligations by misquoting the Divine penalty."¹⁷³

God reveals His character through His word. When we do not retain His word precisely, a distorted concept of God is the result. This led Eve to doubt God's goodness.

Satan's claim directly contradicted the main point of chapters 1 and 2, namely, that God would provide what is good for man.¹⁷⁴

"It is because Yahweh Elohim' expresses so strongly the basic OT convictions about God's being both creator and Israel's covenant partner that the serpent and the woman avoid the term in their discussion. The god they are talking about is malevolent, secretive, and concerned to restrict man: his character is so different from that of Yahweh Elohim that the narrative pointedly avoids the name in the dialogue of 3:1-5."¹⁷⁵

One natural tendency that we have when we do not understand or recall God's word precisely is to make it more restrictive than He does. This is what Eve did. This is a form of legalism.

3:4-5 The second step in Satan's temptation was to deny God's word. In denying it he imputed motives to God that were not consistent with God's character. God's true motive was the welfare of man, but Satan implied it was God's welfare at man's expense.

This added suggestion seemed consistent with what Satan had already implied about God's motives in verse 1. Having entertained a doubt concerning God's word, Eve was ready to accept a denial of His word.

What Satan said about Eve's being as God was a half-truth. Ironically she was already as God having been made in His image (1:26). She did become like God in that she obtained a greater knowledge of good and evil by eating of the tree. However, she became less like God because she was no longer innocent of sin. Her relationship with God suffered. Though she remained like God she could no longer be with Him. The consequent separation from God is the essence of death (2:17).

The first doctrine Satan denied in Scripture was that sin results in death (separation from God), or we could say the doctrine that God will not punish sin. This is still the truth he tries hardest to get people to disbelieve.

Constable: Gen 3:6-8

The Fall 3:6-8

In this section the relationship that God had established with man, which is the focus of the creation story, is broken. We can gain a great insight into human nature from this story. Adam and Eve's behavior as recorded here has been repeated by every one of their descendants.

"It is hardly too much to say that this chapter is the pivot of the Bible . . . . With the exception of the fact of Creation, we have here the record of the most important and far-reaching event in the world's history--the entrance of sin."¹⁷⁶

". . . Genesis does not explain the origins of evil; rather, the biblical account, if anything, says where evil does not have its source. Evil was not inherent in man nor can it be said that sin was the consequence of divine entrapment. The tempter stands outside the human pair and stands opposed to God's word."¹⁷⁷

3:6 Having succumbed to temptation Eve disobeyed God's will. Whereas Satan initiated the first two steps, he let Eve's natural desires (her flesh) carry her into his trap.

All three avenues of fleshly temptation are present in verse 6.

1. She saw that the tree was "good for food" (the lust of the flesh: the desire to do something contrary to God's will, i.e., eat the tasty fruit).

2. It was a "delight to the eyes" (the lust of the eyes: the desire to have something apart from God's will, i.e., possess the beautiful fruit).

3. It was "desirable to make one wise" (the pride of life: the desire to be something apart from God's will, i.e., as wise as God). It was the quest for wisdom that led Eve to disobey God.¹⁷⁸

Eve saw, coveted, and took the fruit (cf. Josh. 7:21; 2 Sam. 11:2-4). We think, then lust, then act.

"We have already noted . . . how the scenes themselves are arranged in a concentric palistrophic pattern (ABCDCBA). Within this central scene, the same device is used; the midpoint and he ate' employs the key verb of this tale--'eat.' On either side we have the woman's hopes of eating, good to eat,' delight to the eyes,' giving insight,' balanced by its effects, eyes opened,' knowing they were nude,' hiding in the trees.' These contrasts are deliberately drawn."¹⁷⁹

"The proposition that an adult can gaze at anything is ludicrous and naive, for gazing is too often followed by desiring and sinning."¹⁸⁰

In view of Jesus' statement that a lustful look is as sinful as an overt act of sin (Matt. 5:27-28), did Eve commit the first sin when she desired the forbidden fruit? Sinful desires are sinful, but temptations are not sins until we respond by giving in to them. Eve did this when she ate the fruit. Until she did that, she was only experiencing temptation.

Dr. Harry Ironside used to quote a man from Wales. He answered in response to a question about how to avoid temptation, "I can't keep the birds from flying over my head, but I can keep them from nesting in my hair."

"Here is the essence of covetousness. It is the attitude that says I need something I do not now have in order to be happy."¹⁸¹

Ignorance or disregard of God's word makes one very vulnerable to temptation (Ps. 119:11). These conditions produce distrust, dissatisfaction, and finally disobedience. Failure to appreciate God's goodness leads to distrust of His goodness. God's prohibitions as well as His provisions are for our good.

"The root of sin should be understood. The foundation of all sin lies in man's desire of self-assertion and his determination to be independent of God. Adam and Eve chafed under the restriction laid upon them by the command of God, and it was in opposition to this that they asserted themselves, and thereby fell. Man does not like to be dependent upon another, and subject to commands upon another, and subject to commands from without. He desires to go his own way, to be his own master; and as a consequence he sins, and becomes lord of himself, that heritage of woe.'"¹⁸²

God has always asked people to believe and trust His word that His will for us will result in our blessing. However, Satan has always urged us to have experiences that will convince us that we can obtain even greater blessings. He says, "Try it; you'll like it!" But God says, "Trust me, and you'll live." Satan's appeal to get us to experience something to assure ourselves of its goodness directly contradicts God's will for us. It is the way of sight rather than the way of faith.

3:7-8 The separation that sin produces in man's relationship with God stands out clearly in these verses. Their new knowledge that the serpent promised would make them as God actually taught them that they were no longer even like each other. They were ashamed of their nakedness and sewed fig leaves together to hide their differences from each other (v. 7).¹⁸³ Perhaps they chose fig leaves because fig leaves are large.

The "cool" of the day is literally the "wind" of the day. God came to Adam and Eve in this wind. He came in a wind earlier in Creation (1:2) and later to Job (Job 38:1), Israel (Exod. 20:18-21; cf. Deut. 5:25), and Elijah (1 Kings 19:11).¹⁸⁴

"A more complete transformation could not be imagined. The trust of innocence is replaced by the fear of guilt. The trees that God created for man to look at (2:9) are now his hiding place to prevent God seeing him."¹⁸⁵

Eve did not die at once physically, but she did die at once spiritually. She experienced alienation in her relationship with God. Death means separation in the Bible, never annihilation. Sin always results in alienation: theologically (between God and man), sociologically (between man and man), psychologically (between man and himself), and ecologically (between man and nature).¹⁸⁶

Three kinds of death appear in Scripture: physical--separation of the body and soul (material and immaterial parts of the person), spiritual--separation of the person and God, and eternal--permanent separation of the person and God.

The Apostle Paul wrote that Eve was deceived (1 Tim. 2:14). This does not indicate that women are by nature more easily subject to deception than men.

"There is nothing in Scripture to suggest that the woman was inferior to the man in any way or more susceptible to temptation than he was."¹⁸⁷

"The tempter addresses himself to the woman, probably not because she is more open to temptation and prone to sin, for that is hardly the conception of the Old Testament elsewhere. The reason may have lain in this, that the woman had not personally received the prohibition from God, as Adam had."¹⁸⁸

Eve may have been deceived because God had given the prohibition to Adam (2:16); she may have received God's word through Adam. Perhaps Satan appealed to Eve because she was not only under God's authority but also under her husband's authority and, therefore, more inclined to think God was withholding something from her.

"It is interesting to observe that when this sin is referred to throughout Scripture, it is not referred to as the sin of Eve--but rather as the sin of Adam! The phrase in verse 6, with her,' seems to suggest that Adam was at Eve's side when she was tempted by Satan. As God's theocratic administrator, and as the appointed head of the family, it was Adam's responsibility to safeguard Eve and to assure that she remained in submission to the command of God. But Adam failed in his God-given responsibility and permitted Eve to eat of the forbidden fruit."¹⁸⁹

Adam, however, was not deceived (1 Tim. 2:14). He sinned with his eyes wide open (v. 6b). Eve's was a sin of initiative whereas Adam's was one of acquiescence.¹⁹⁰ Too much aggressiveness by a woman and too much passivity by a man still are sinful tendencies of the respective sexes. Death "passed unto all men" (Rom. 2:14) when Adam sinned because Adam, not Eve, was the head of the human race under God's administration.¹⁹¹

Some commentators have interpreted eating the forbidden fruit as a euphemism for having sexual intercourse.¹⁹² They say that the original sin was a sexual sin. However the text makes such an interpretation impossible.

1. Eve sinned first (v. 6).

2. Eve sinned alone (v. 6).

3. God had previously approved sex (1:28).

The timeless lesson of these verses is that victory over temptation to violate God's good will depends on a thorough knowledge of God's word and unwavering confidence in God's goodness. As Israel faced temptations to depart from God's revealed will from the pagans she encountered, this record would have provided a resource for remaining faithful, as it does for us today. Often these temptations attract because they promise superior knowledge, even divinity. Knowing God's word is extremely important (cf. Deut. 6:5-9, 13-25; Ps. 119:9-16). Satan tempted Jesus similarly to the way he tempted Eve. However, Jesus overcame victoriously by accurately using the word of God to remain faithful to the will of God. True wisdom comes by obeying, not disobeying, God's word.

Constable: Gen 3:9-13

God's confrontation of the sinners 3:9-13

This section begins to relate the effects of the Fall. We now see the God who was creator and benefactor in chapters 1 and 2 as judge (cf. 1:3-4). He first interrogated the offenders to obtain a confession, then announced new conditions for life, and finally provided for the sinners graciously. The sinners' responsibility was to confess their sins and to accept and trust in God's provision for them (cf. 1 John 1:9).

Note that God took the initiative in seeking out the sinners to re-establish a relationship with them. His approach was tender as well as gracious (vv. 9, 11, 13).

"In . . . spite of the apparent similarity in expression to pagan religions the anthropomorphisms of the Old Testament reveal all the more remarkably a sharply contrasting concept of deity."¹⁹³

The text records several effects of the Fall on Adam and Eve.

1. They felt guilt and shame (v. 7)

2. They tried to change these conditions by their own efforts (v. 7).

3. They fled from God's presence out of fear of Him (vv. 8, 10).

4. They tried to blame their sin on another rather than confessing personal responsibility (vv. 12, 13).

The fact that Adam viewed God's good gift to him, Eve, as the source of his trouble shows how far he fell (v. 12).¹⁹⁴ He virtually accused God of causing him to fall by giving him what he now regarded as a bad gift.

Guzik: Gen 3:1-24

Genesis 3 - Man's Temptation and Fall

A. The temptation from the serpent.

1. (1) The serpent begins his temptation.

Now the serpent was more cunning than any beast of the field which the LORD God had made. And he said to the woman, "Has God indeed said, 'You shall not eat of every tree of the garden'?"

a. The serpent: The text here does not, by itself alone, clearly identify the serpent as Satan, but the rest of the Bible makes it clear this is Satan appearing as a serpent.

i. In Ezekiel 28:13-19 tells us that Satan was in Eden. Many other passages associate a serpent or a snake-like creature with Satan (such as Job 26:13 and Isaiah 51:9). Revelation 12:9 and 20:2 speak of the dragon, that serpent of old, who is the Devil and Satan.

ii. The representation of Satan as a serpent makes the idea of Moses saving Israel by lifting up a bronze serpent all the more provocative (Numbers 21:8-9), especially when Jesus identifies Himself with that very serpent (John 3:14). This is because in this picture, the serpent (a personification of sin and rebellion) is made of bronze (a metal associated with judgment, since it is made with fire). The lifting of a bronze serpent is the lifting up of sin judged, in the form of a cross.

iii. Ezekiel 28 tells us Satan, before his fall, was an angel of the highest rank and prominence, even the "worship leader" in heaven. Isaiah 14 tells us Satan's fall had to do with his desire to be equal to or greater than God, to set his will against God's will.

b. The serpent was more cunning than any beast: Satan's effectiveness is often found in His cunning, crafty ways. We can't outsmart Satan, but we can overcome him with the power of Jesus.

i. It was the craftiness of Satan that made him successful against Eve: as the serpent deceived Eve by his craftiness (2 Corinthians 11:3).

c. And he said to the woman: Apparently, before the curse pronounced in Genesis 3:14-15, the serpent was different than what we know today as a serpent. This creature didn't start as a snake as we know it, it became one.

i. "The creature that tempted Eve became a serpent as a result of God's judgment on it, and it went slithering away into the bushes to the intense horror of Adam and Eve." (Boice)

ii. Demonic spirits evidently have the ability, under certain circumstances, to indwell human or animal bodies (Luke 8:33). On this occasion, Satan chose to indwell the body of a pre-curse serpent.

iii. Poole says the woman wasn't surprised at the serpent's speaking because Adam and Eve had free conversation with angelic beings that often appeared in the form of men. If this is true, it wasn't so strange to Eve that an angelic being might appear to her in the form of a beautiful pre-curse serpent.

iv. Perhaps Satan made the voice supernaturally seem to come forth from the serpent, or perhaps Satan "said" this to Eve in her thoughts. What Satan said is more important than how he said it.

d. To the woman: Satan brought his temptation against the woman because he perceived she was more vulnerable to attack. This is because she did not receive the command to not eat of the tree of the knowledge of good and evil directly from God but through Adam (Genesis 2:15-17).

i. Perhaps Satan knew by observation Adam didn't do an effective job in communicating to Eve what the LORD told him. This failure on Adam's part made Eve more vulnerable to temptation.

ii. Satan will often attack a chain at its weakest link, so he gets at Adam by tempting Eve. The stronger ones in a "chain" must expect attack against weaker links and support them against those attacks.

iii. It was also in God's plan to allow Satan to tempt Eve this way. If Adam would have sinned first, and if he had given the fruit to Eve, she might have a partial excuse before God: "I was simply obeying the head of our home. When he gave me the fruit, I ate of it."

e. Has God indeed said: Satan's first attack is leveled against the Word of God. If he can get Eve confused about what God said, or to doubt what God said, then his battle is partially won.

i. From the beginning, Satan has tried to undermine God's people by undermining God's Word. He can undermine just as effectively by getting us to neglect God's Word as by getting us to doubt it.

f. "Has God indeed said, 'You shall not eat of every tree of the garden'?" Satan took God's positive command (Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat [Genesis 2:16-17]) and rephrased it in a negative way: "God won't let you eat of every tree."

2. (2-3) Eve's reply to the serpent.

And the woman said to the serpent, "We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die.' "

a. And the woman said to the serpent: Eve's first mistake was in even carrying on a discussion with the serpent. We are called to talk to the devil, but never to have a discussion with him. We simply and strongly tell him, "The Lord rebuke you!" (Jude 9)

b. We may eat of the fruit of the trees of the garden: Eve's knowledge of what she should not do is partially correct, but what she doesn't seem to know makes her all the more vulnerable to deception.

i. Eve does not seem to know the name of this tree; she only calls it the tree in the midst of the garden, instead of the tree of the knowledge of good and evil (Genesis 2:17).

ii. Eve misquoted God's command to Adam. Her words, "you shall not eat it" and "lest you die" are close enough, but she added to the command and put words in God's mouth when she said, "nor shall you touch it." Of course, it was a good idea to completely avoid the temptation; no good could come from massaging the fruit you're not supposed to eat. But it is a dangerous thing to teach the doctrines of man as if they are the commandments of God (Matthew 15:9).

iii. Clarke on nor shall you touch it: "Some Jewish writers . . . state that as soon as the woman had asserted this, the serpent pushed her against the tree and said, 'See, you have touched it, and are still alive; you may therefore safely eat of the fruit, for surely you shall not die.'"

c. God has said: Eve's ignorance of exactly what God said was really Adam's responsibility. He did a poor job of relating to his wife the word God gave him.

i. We can almost picture Adam telling Eve, "See that tree in the middle of the garden? Don't touch it or God says we'll die!" While this is better than saying nothing, what Adam didn't explain made a vulnerable place where Satan could attack.

d. Lest you die: This may seem like a small thing to hinge the destiny of the human race and all creation on. But the tree was nothing more than a restraint on Adam and Eve. It reminded them they were not God, that God had a legitimate claim on their obedience, and that they were responsible to Him.

3. (4-5) Satan's direct challenge to God's Word.

Then the serpent said to the woman, "You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil."

a. You will not surely die: Satan effectively laid the groundwork. He drew Eve into a discussion with him and planted the seed of doubt about God's Word, and he exposed Eve's incomplete understanding of God's Word. Now he moves in for the kill, with an outright contradiction of what God said.

i. Satan can only effectively work when he has established a foothold. No one falls like Adam and Eve will fall, "all of a sudden." A foundation has been laid.

ii. This is why we are called to never give place to the devil (Ephesians 4:27). This shows how remarkable it is that Jesus could say, "Satan has nothing in Me." (John 14:30)

b. You will not surely die: Satan first wanted Eve to forget all about what God said about the consequences of sin. When we know and remember the consequences of sin, we are more likely to give up the passing pleasures of sin (Hebrews 11:25).

i. In Satan's direct challenge, he tries to get Eve to doubt the goodness of God. If God lies to her, how can He be good?

ii. In Satan's direct challenge, he tries to get Eve to doubt the badness of sin. If this fruit is something good for her, why doesn't God want her to have it?

iii. Satan wants us to see sin as something good that a bad God doesn't want us to have. His main lie to us is "sin is not bad and God is not good."

iv. "Satan and the flesh will present a thousand reasons to show how good it would be to disobey His command." (Barnhouse)

c. In the day you eat of it your eyes will be opened: Satan's temptation was all the more powerful because there was truth in it. It was true your eyes will be opened, and this was fulfilled (Genesis 3:7). But their eyes were instantly opened to their own sin and rebellion.

i. It is as if a deaf person was promised to be able to hear again, but all they could hear was screaming.

ii. Their eyes were opened, they did know good and evil, but not as gods. "Pure lie" is rarely effective in temptation. If Satan doesn't couple it with some truth, there is little power in his temptation.

d. You will be like God, knowing good and evil: The final enticement is the most powerful, because it was how Satan himself fell, wanting to be equal with God. Eve tried to become a god herself by her rebellion against God.

i. Jewish rabbis embellish on Satan's temptation to Eve: "Nothing but malice has prompted God's command, because as soon as you eat of it, you will be as God. As He creates and destroys worlds, so will you have the power to create and destroy. As He does kill and revive, so will you have the power to kill and revive. God Himself ate first of the fruit of the tree, and then He created the world. Therefore, He forbids you to eat of it, lest you create other worlds . . . Hurry now and eat the fruit of the tree in the midst of the garden, and become independent of God, lest He bring forth still other creatures that will rule over you."

ii. The goal of becoming God is the center of so many non-Christian religions, including Mormonism. But in our desire to be gods, we become like Satan (who said, I will ascend into heaven, I will exalt my throne above the stars of God . . . I will be like the Most High [Isaiah 14:13-14]) instead of being like Jesus, who came as a servant (Matthew 20:28).

iii. The New Age movement and the desire to be "god" are just as strong as ever. According to a 1992 survey, as many as 12 million Americans can be considered active participants in the New Age movement, and another 30 million are avidly interested. If all these people were brought together in a church-like organization, it would be the third largest religious denomination in America. More than 90% of the subscribers to New Age Magazine are college graduates, compared to half the general population.

iv. In 1995, New Age influence made it all the way to the White House. New Age author Marianne Williamson (writer of A Course In Miracles), guru to many of Hollywood's spiritual seekers, spent a night at the White House as the personal guest of Hillary Clinton. And Anthony Robbins, motivational guru and king of late-night infomercials, consulted with President Clinton at Camp David. Robbins is also recognized as a leader in the New Age movement.

B. The sin of Adam and Eve and the fall of the human race.

1. (6) Adam and Eve both disobey God in their own way.

So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.

a. So when the woman saw: Eve surrendered to this temptation in exactly the way John describes in 1 John 2:16. First, she gave in to the lust of the flesh (saw that it was good for food), then she gave in to the lust of the eyes (pleasant to the eyes), then she gave in to the pride of life (desirable to make one wise).

i. Jesus was tempted in the same three-fold way: an appeal to the physical appetites, an appeal to covetous and emotional desires, and an appeal to pride (Matthew 4:1-11).

b. The woman saw that the tree was good for food: Eve's perceptions were partially true and partially false. The tree was not really good for food, though Eve was deceived into thinking it was so. The fruit probably was pleasant to the eyes, though that shouldn't mean much. And it was only true in Eve's mind that the tree was desirable to make one wise.

i. We can see the total truth of Paul's statement in 1 Timothy 2:14, that Eve was deceived when she sinned. In her mind, she thought she was doing something good for herself.

c. She took of its fruit and ate: Satan could tempt Eve, but she didn't have to take it. The taking was all her doing. Satan couldn't cram the fruit down her throat. Eve was responsible. She couldn't rightly say, "the devil made me do it."

i. As with every temptation, God had made for Eve a way of escape (1 Corinthians 10:13). She could have simply run from Satan and the tree, but Eve didn't take God's way of escape.

d. She also gave to her husband with her: Not only did Eve sin, but she became the agent of temptation for Adam. But when Adam ate, he was not deceived as Eve was. Adam sinned with his eyes wide open, in open rebellion against God.

i. Therefore, it is Adam, not Eve, who bears the responsibility for the fall of the human race and for the introduction of death into the created order (Romans 5:12, 1 Corinthians 15:22). Eve was tricked into sinning; Adam knew exactly what he was doing (1 Timothy 2:14).

ii. Many have speculated that Adam sinned because he didn't want Eve to be alone in the fall, and he ate of the fruit out of a romantic impulse. This may well be true, but it makes Adam's sin not one bit less rebellious. Rebellion against God is not "better" when motivated by a romantic impulse.

iii. "Take and eat" will one day become verbs of salvation, but only after Jesus had lived in the world of Adam's curse and surrendered to death.

2. (7) The nakedness of Adam and Eve.

Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.

a. Then the eyes of both of them were opened: Seemingly, it was only after the sin of Adam that they knew of their sinful state. They knew they were naked, in the sense of having their shame exposed to all creation.

b. They new that they were naked: Psalm 104:2 and Matthew 17:2 suggest that light can be a garment for the righteous. It may be that Adam and Eve were previously clothed in God's glorious light, and the immediate loss of this covering of light left them feeling exposed and naked.

i. "It is more than probable that they were clothed in light before the fall, and when they sinned the light went out." (Barnhouse)

c. The eyes of both of them were opened: The way they saw themselves changed, but also the way they saw the entire world was now different. After the fall, everything looked worse.

i. Was it good or bad that Adam and Eve saw their nakedness and felt terrible about it? It was good, because it is good to feel guilty when you have done something wrong.

d. They sewed fig leaves together: Their own attempt to cover themselves took much ingenuity, but not much wisdom. Fig leaves are said to have a prickly quality, which would make for some pretty itchy coverings.

i. Every attempt to cover our own nakedness before God is just as foolish. We need to let Jesus cover us (Revelation 3:5, 18), and put on Jesus Himself as our covering garment (Galatians 3:27). The exhortation from Jesus is for us: Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame. (Revelation 16:15)

ii. Obviously, they covered their genital areas. In virtually all cultures, adults cover their genital areas, even though other parts of the human body may be more or less exposed from culture to culture.

iii. This is not because there is something intrinsically "dirty" in our sexuality, but because we have both received our fallenness and pass it on genetically through sexual reproduction. Because of this, God has implanted it in the minds of men that more modesty is appropriate for these areas of our body.

3. (8-9) Adam and Eve hide from God; God calls out to them.

And they heard the sound of the LORD God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the LORD God among the trees of the garden. Then the LORD God called to Adam and said to him, "Where are you?"

a. They heard the sound of the LORD God walking in the garden in the cool of the day: Adam and Eve knew that when they heard the LORD coming, He would want to be with them. This was how the LORD had fellowship with Adam and Eve, in a very natural, close, intimate way.

i. Leupold on walking in the garden in the cool of the day: "The almost casual way in which this is remarked indicates that this did not occur for the first time just then . . . There is extreme likelihood that the Almighty assumed some form analogous to the human form which was made in His image."

ii. We can assume this is God, in the Person of Jesus Christ, appearing to Adam and Eve before His incarnation and birth at Bethlehem, because of God the Father it is said, "No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him" (John 1:18), and no man has ever seen God in the Person of the Father. (1 Timothy 6:16)

iii. "Cool of the day" is literally "the breeze of the day." From Hebrew geography and culture, we might guess this means late afternoon.

b. Adam and his wife hid themselves: This shows that Adam and Eve knew that their attempt to cover themselves failed. They didn't proudly show off their fig-leaf outfits; they knew their own covering was completely inadequate, and they were embarrassed before God.

c. Where are you? This is not the interrogation of an angry commanding officer, but the heartfelt cry of an anguished father. God obviously knew where they were but He also knew a gulf had been made between Himself and man, a gulf that He Himself would have to bridge.

C. God confronts Adam and Eve with their sin.

1. (10-12) Adam tries to explain his sin.

So he said, "I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself." And He said, "Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?" Then the man said, "The woman whom You gave to be with me, she gave me of the tree, and I ate."

a. I heard Your voice in the garden, and I was afraid: Sin made Adam afraid of God's presence and afraid of God's voice. Ever since Adam, men run from God's presence and don't want to listen to His Word.

i. We are still made in God's image, so we want to be in the presence of God and hear His voice, while at the same time, we are afraid of Him.

b. Who told you that you were naked? God knew the answer to this question. He asked it because He allowed Adam to make the best of a bad situation by repenting right then and there, but Adam didn't come clean and repent before God.

i. We all sin, but when we sin, we can still give glory to God by openly confessing without shifting the blame onto others (Joshua 7:19-20).

ii. There is often nothing you can do about yesterday's sin (though in some cases you may be able to make restitution). Yet you can do what is right before God right now by confessing and repenting.

c. Have you eaten from the tree of which I commanded you that you should not eat? God confronted Adam's problem squarely. This wasn't primarily a wardrobe problem or a fear problem or a self-esteem problem. This was a sin problem and Adam's wardrobe, fear, or self-understanding could not be addressed until the sin problem was addressed.

d. Then the man said: Notice that to this point, God has not addressed Eve at all. Adam, being the head, is the problem here.

e. The woman whom You gave to be with me, she gave me of the tree, and I ate: Adam's attempt to blame Eve is completely consistent with human nature. Few of us are willing to simply say as David did, I have sinned against the LORD (2 Samuel 12:13)

i. Significantly, if there is any blame, it is on Adam, not Eve. Not only does Adam unjustly accuse Eve, but also he refuses to accept proper responsibility for his part in her sin.

ii. By saying "the woman whom You gave to be with me," Adam essentially blames God for the sin saying, "You gave me the woman, and she is the problem." Adam wasn't content to blame Eve; he had to blame God also.

2. (13) Eve's reply to God.

And the LORD God said to the woman, "What is this you have done?" The woman said, "The serpent deceived me, and I ate."

a. The serpent deceived me, and I ate: When confronted by God, Eve doesn't necessarily shift the blame when she admits the serpent deceived her and then she ate. This much was true, she had been deceived, and she did eat.

b. Deceived me: The only problem comes when we fail to see that being deceived is sin in itself. It is sin to exchange the truth of God for the lie (Romans 1:25).

D. The curse and its aftermath.

1. (14-15) God's curse upon the serpent.

So the LORD God said to the serpent: "Because you have done this, you are cursed more than all cattle, and more than every beast of the field; on your belly you shall go, and you shall eat dust all the days of your life. And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel."

a. And the LORD God said to the serpent: When God spoke to Adam and to Eve, He asked them each questions. God didn't ask Satan (the being animating the serpent) any questions, because there was nothing to teach him.

b. You are cursed more than all cattle: The first part of the curse is directed at the animal that Satan used to bring the temptation. God commanded the serpent to slither on the ground instead of walking on legs like any other animal.

i. Adam and Eve must have been terrified as this once-beautiful creature called a serpent was transformed into the creeping, slithering, hissing snake we know today. They must have thought, "It's our turn next!"

ii. I will put enmity between you and the woman: In addition, there is a natural aversion between mankind and serpents, especially on the part of women.

c. You shall eat dust all the days of your life: This was true of the serpent as an animal, but it is also true of Satan. To eat dust has the idea of total defeat (Isaiah 65:25, Micah 7:17). God's judgment on Satan is for him to always know defeat. He will always reach for victory, but always fall short of it.

i. Satan was, in his own thinking, majestic and triumphant over Jesus on the cross, but he failed. In attacking Jesus, Satan made his own doom certain.

ii. In Jesus, we share in the victory over Satan: And the God of peace will crush Satan under your feet shortly. (Romans 16:20)

d. Enmity between you and the woman, and between your seed and her Seed: The second part of the curse is directed against Satan himself. God placed a natural animosity between Satan and mankind. Enmity has the idea of ill will, hatred, and a mutual antagonism. Satan's hatred of Eve was nothing new; it was already present - but now man will, generally speaking, have antagonism towards Satan.

i. The "friendship" Eve and the serpent seemed to enjoy earlier in the chapter is finished. There is now a natural fear of Satan in the heart of man.

ii. If we are born naturally rebellious against God, we are also born cautious and afraid of Satan. One must be hardened to willingly and knowingly serve Satan. Instinctively, we don't serve God or Satan; we serve ourselves (which is fine with Satan).

e. He shall bruise your head, and you shall bruise His heel: In this, God prophesies the doom of Satan, showing that the real battle is between Satan and the Seed of the Woman.

i. There is no doubt this is a prophecy of Jesus' ultimate defeat of Satan. God announced that Satan would wound the Messiah (you shall bruise His heel), but the Messiah would crush Satan with a mortal wound (He shall bruise your head).

ii. The heel is the part within the serpent's reach. Jesus, in taking on humanity, brought Himself near to Satan's domain so Satan could strike Him.

iii. This prophecy also gives the first hint of the virgin birth, declaring the Messiah - the Deliverer - would be the Seed of the Woman, but not of the man.

iv. Genesis 3:15 has been called the protoevangelium, the first gospel. Luther said of this verse: "This text embraces and comprehends within itself everything noble and glorious that is to be found anywhere in the Scriptures." (Leupold)

f. He shall bruise your head: For God to see the defeat of Satan at Satan's first flush of victory shows God knew what He was doing all along. God's plan wasn't "set back" when Adam and Eve sinned, because God's plan was to bring forth something greater than man in the innocence of Eden. God wanted more than innocent man; His plan is to bring forth redeemed man.

i. Redeemed man - this being who is greater than innocent man - is only possible because man had something to be redeemed from.

2. (16) God's curse upon the woman.

To the woman He said: "I will greatly multiply your sorrow and your conception; in pain you shall bring forth children; your desire shall be for your husband, and he shall rule over you."

a. I will greatly multiply your sorrow: God first cursed the woman with multiplied sorrow. Men and women have each known sorrow throughout history, yet the unique sorrow of women is well known.

i. Under Jesus, some of the effects of the curse are relieved, and it has been the Christianizing of society that brought rights and dignity to women.

ii. "It is difficult for women in Christian lands to realize the miseries of their hundreds of millions of sisters in pagan lands, where the lot of women is little above that of cattle. Where the gospel has gone, the load has been lifted, and woman in Christ has become the reflection of the redeemed Church, the bride of Christ." (Barnhouse)

b. Your sorrow and your conception; in pain you shall bring forth children: The first curse upon women is a broad one. It has the idea that women would experience pain in regard to their children in general, not just in the act of giving birth. God ordained that the pain with which women bring children into this world be an example of the pain they experience more generally in life.

i. It has been observed that women bring forth children with more pain than just about any other creature.

c. Your desire shall be for your husband: This is true of women in a way that it is not true for men. "This verse will be understood better when it is realized that the desire of man toward his wife alone is solely by God's grace and not by nature." (Barnhouse)

d. Your desire shall be for your husband, and he shall rule over you: The idea is to contrast the woman's desire and the husband's rule over her. This speaks of an inherent challenge in embracing the husband's role as leader of the home and family.

i. This same word for desire is used in Genesis 4:7 of the desire of sin to master over Cain. Because of the curse, Eve would have to fight a desire to master her husband, a desire that works against God's ordained order for the home.

ii. The principle of Adam's headship as a husband was established before the fall (see Genesis 2:18 and 2:22). Now the curse on Eve makes it much harder for her to submit and flow with God's institution of male headship in the home.

iii. "As a result of the fall, man no longer rules easily; he must fight from his headship. Sin has corrupted both the willing submission of the wife and the loving headship of the husband. The woman's desire is to control her husband (to usurp his divinely appointed headship), and he must master her, if he can. So the rule of love founded in paradise is replaced by struggle, tyranny and domination." (Susan T. Foh, cited in Boice)

3. (17-19) God's curse upon the man.

Then to Adam He said, "Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, 'You shall not eat of it': "Cursed is the ground for your sake; in toil you shall eat of it all the days of your life. Both thorns and thistles it shall bring forth for you, and you shall eat the herb of the field. In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return."

a. Because you have heeded the voice of your wife: It wasn't just as if Adam took Eve's advice. He chose to be with Eve intead of obeying God. There is a sense in which idolatry of Eve was an aspect of Adam's disobedience against God.

b. Cursed is the ground: Because of Adam, there is a curse upon all creation. Before the curse on man, the ground only produced good. After the curse, it will still produce good, but thorns and thistles will come faster and easier than good fruit.

c. In toil you shall eat of it: Adam worked before the curse, but it was all joy. Now work has a cursed element to it, with pain and weariness a part of work. Is there not a time of hard service for man on earth? Are not his days also like the days of a hired man? Like a servant who earnestly desires the shade, and like a hired man who eagerly looks for his wages (Job 7:1-2).

d. Dust you are, and to dust you shall return: The final curse upon man promised there would be an end of his toil and labor on the earth - but it was an end of death, not not an end of deliverance.

i. The curse of death shows that the result of Adam's sin extended to the entire human race. Because of Adam, sin entered the world (Romans 5:12), death came to all mankind (Romans 5:15, 1 Corinthians 15:22), death reigned over man and creation (Romans 5:17), all men were condemned (Romans 5:18), and all men were made sinners (Romans 5:19).

ii. The principle of Galatians 3:13 is established as we consider that Jesus bore each aspect of the curse upon Adam and Eve in its totality: Christ has redeemed us from the curse of the law, having become a curse for us.

· Sin brought pain to childbirth, and no one knew more pain than Jesus did when He, through His suffering, brought many sons to glory (Hebrews 2:10)

· Sin brought conflict, and Jesus endured great conflict to bring our salvation (Hebrews 12:3)

· Thorns came with sin and the fall, and Jesus endured a crown of thorns to bring our salvation (John 19:2)

· Sin brought sweat, and Jesus sweat, as it were, great drops of blood to win our salvation (Luke 22:44)

· Sin brought sorrow, and Jesus became a man of sorrows, acquainted with grief, to save us (Isaiah 53:3)

· Sin brought death, and Jesus tasted death for everyone that we might be saved (Hebrews 2:9)

4. (20) The naming of Eve.

And Adam called his wife's name Eve, because she was the mother of all living.

a. Adam called his wife's name Eve: Up to Genesis 3:20, the woman has never been called Eve. We are so used to saying "Adam and Eve" that we assume she already had her name. But to this point, she was called a female (Genesis 1:27), a helper comparable (Genesis 2:18), a woman (Genesis 2:22, 23), and a wife (Genesis 2:24, 25; 3:8). This does not mean God did not have a name for Eve, but we are told what the name is in Genesis 5:2: He called them Mankind.

i. The idea that the woman takes her name from the husband, and the idea that both genders are encompassed in terms like mankind, humanity, and chairman. Our use of these terms is not merely cultural, it is Biblical.

ii. A woman gains more of her identity from her husband than the man does from the wife. For this reason, women should take special care in which man they marry.

b. Because she was the mother of all living: Adam named her Eve, even though she was not a mother at all at the time. She was not even pregnant yet. Adam named her in faith, trusting God would bring forth a deliverer from the woman, because God said He would defeat Satan through the Seed of the woman (Genesis 3:15).

5. (21) God clothes Adam and Eve in the skins of animals.

Also for Adam and his wife the LORD God made tunics of skin, and clothed them.

a. The LORD God made tunics of skin, and clothed them: God wanted Adam and Eve clothed, not naked. "God gave His approval of the sense of shame which had led our first parents to cover their nakedness." (Leupold)

i. The world's oldest profession is not prostitution, but the clothing business (Genesis 3:7).

b. Tunics of skin: In order for Adam and Eve to be clothed, a sacrifice had to be made. An animal had to die. Without shedding of blood there is no remission. (Hebrews 9:22)

i. There are only two religions; there is the religion of fig leaves and there is the religion of God's perfect provision through Jesus.

ii. Covering ourselves with our good works is like Adam and Eve trying to cover themselves with fig leaves. Our good works are like monopoly money - great for monopoly, but not legal tender. Your good works are essential to what it takes to live out your life, but they are not legal tender before God.

iii. Adam and Eve were clothed in a garment that was purchased with the life of another. We are clothed with a garment of righteousness that was purchased with the life of another, Jesus Christ.

c. And clothed them: This indicates that Adam and Eve were saved. Adam had faith in God's promise of a Savior, and God provided a covering for them through a sacrifice. We will see Adam and Eve in heaven.

6. (22-24) God sets cherubim to guard the Tree of Life.

Then the LORD God said, "Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever"; therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken. So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.

a. Behold, the man has become like one of us, to know good and evil: The idea behind this phrase is difficult to understand. Perhaps there is a note of sarcasm by God here (as Elijah used in 1 Kings 18:27), regarding Satan's empty promise to become like gods. Or, perhaps the idea focuses on man's greater knowledge (though in a bad sense) now that he has the experiential knowledge of evil.

b. And take also of the tree of life, and eat, and live forever: In mercy, God protected Adam and Eve from the horrible fate of having to live forever as sinners by preventing them from eating from the tree of life.

c. The LORD God sent him out of the garden of Eden: We don't know if Adam and Eve wanted to stay in the garden of Eden. Perhaps they felt if they left the garden, they might never see God again because it was the only place where they met Him.

d. He drove out the man; and He placed cherubim at the east of the garden of Eden: Cherubim are always associated with the presence and glory of God (Ezekiel 10, Isaiah 6, Revelation 4). When cherubim are represented on earth (such as in the tabernacle, Exodus 25:10-22), they mark a meeting place with God. Though Adam and Eve and their descendants were prevented from eating the fruit of the tree of life (by God's mercy), they could still come there to meet God. This was their "holy of holies." Therefore it was important to send a cherubim with a flaming sword to guard the way to the tree of life.

i. "Any angel of the lowest rank could have dealt with Adam. The flaming sword was pointed against Satan to keep him from destroying the way of access to the altar, which God had set up." (Barnhouse)

ii. This is the last historical mention of the garden of Eden in the Bible. We can speculate that God did not destroy it, but left it to the effects of the curse and suppose that it generally deteriorated from its original condition, blending into the surrounding geography.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 2:19--3:19

Q: In Gen 2:19-3:19, what evidence is there from early Mormon writings that Mormons believed the crazy doctrine that Adam was God?

A: Here are the quotes from the Mormon Journal of Discourses, followed by twelve other writings as evidence.   a. Journal of Discourses vol. 1 p.50. (Sermon by Brigham Young) "Now hear it, O inhabitants of the earth, Jew and Gentile, Saint and sinner! When our father Adam came into the garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He helped to make and organize this world. He is Michael, the Archangel, the Ancient of Days! about whom holy men have written and spoken - He is our Father and our God, and the only God with whom we have to do. Every man upon the earth, professing Christians or non-professing must hear it, and will know it sooner or later." (italics and small caps are in the original)   b. Journal of Discourses vol. 1 p.51. (Same Sermon) "Jesus, our elder brother, was begotten in the flesh by the same character that was in the Garden of Eden, and who is our Father in Heaven."   Note that Mormons often respond that this is a printing error. It is interesting to note that the volumes of the great Christian preacher Charles H. Spurgeon were published about the same time, and there were no printer’s errors saying some created being was God in his works. Following is corroborating evidence that the Mormon prophet really said this.   1. Wilford Woodruff’s Journal under 2/19/1854. (Look in the BYU Library)   2. Deseret Evening News 6/14/1873   3. Deseret Evening News 6/18/1873   4. Diary of Hosea Stout: On the Frontier vol. 2 p.438.   5. The Millennial Star vol. 16 p.543.   6. The Millennial Star vol. 15 p.769-770. one and a half years after this.   7. Journal of John Nuttall vol. 1 pp.18-21.   8. Diary Journal of Abraham H. Cannon vol. 11 p.39 (taught for 50 years)   9. Sacred Hymns and Spiritual Songs for the Church of Jesus Christ of Latter-Day Saints 1856 p.375   10. Women of Mormondom p.179   11. Journal of Discourses vol. 4 p.1 (President Heber C. Kimball is speaking on 6/29/1856)   "...and I also know that if we are not one with brother Brigham, our leader, we are not one with Christ. Yes, I know this, and my feelings are and have been with brother Brigham all the time. I have learned by experience that there is but one God that pertains to this people, and He Is the God that pertains to this earth - the first man. That first man sent his own Son to redeem the world, to redeem his brethren."   12. Finally, a much later book:   The Position of Adam in L.D.S. Scripture and Theology: "The identification of Adam with God the Father by President Brigham Young is an irrefutable fact." p.58

Bible Query: Gen 3:1

Q: In Gen 3:1,14, since the serpent was cursed with crawling on it belly, does that mean snakes used to have legs?

A: No. While some newts have arms but no legs, that is not what is intended here. While Scripture is not specific, Satan was cursed with lessened and degrading means of moving. Satan took the form of a lowly snake, and God punished Satan with a curse that part of the snake’s attributes would stay with Satan.   When people sin, the need for forgiveness for the external act is only part of the problem. The nature of sin is often such that part of the sin clings to our hearts on the inside, and we need cleansing as well as forgiveness. See Bible Difficulties and Seeming Contradictions p.100 for more info.  

Bible Query: Gen 3:1

Q: In Gen 3:1 and 2 Cor 11:3, why were Adam and Eve tempted by Satan in the form of a serpent, instead of something else, like a lion, or a bunny rabbit?

A: Scripture does not say, but we can speculate. Large animals could be intimidating and put people on their guard. Tiny animals might be ignored as insignificant. A snake might imply that "slyness" is OK. For many in society to go and sin en masse, many people must first be persuaded that a sin is not wrong.   Bible Difficulties and Seeming Contradictions p.96 makes the interesting point that some view the serpent as an analogy of intelligence devoid of conscience. The snake is amazing in how it slyly waits for and creeps up on its prey. Matthew 10:16 says we are to be a shrewd as snakes but as innocent as doves.  

Bible Query: Gen 3:1

Q: In Gen 3:1, how could an unintelligent, mute animal such as a serpent tempt Adam and Eve?

A: This was no ordinary serpent. Satan assumed the form of a serpent, and Satan could speak and is highly intelligent. Satan is also called the serpent in Revelation 12:9,14,15 and Revelation 20:2. There are three possible ways Satan could have been a serpent, and the simplest interpretation suggests all of them are true.   Physical Transformation: Satan either transformed himself or was transformed into the physical form of a snake that could speak.   Example: Regardless of whether the serpent Eve saw was Satan himself or just a regular snake, Satan "spoke behind" this form to suggest the sly approach of a snake.   Metaphor: Satan was called a serpent for the insidious way he approached Eve. See the previous question for more detail.  

Bible Query: Gen 3:1-16

Q: In Gen 3:1-16, what are some general things we can learn about sin from this example?

A: We can learn many things, but here are just a few of them.   1. Sin has consequences. God forgave them, but they would still die, and they did not get back the gift of the tree of life. (At least not until Revelation).   2. Scripture does not mention whether or not they even saw death before God killed some animals to clothe them with skins. Sin could not be covered by a bunch of leaves that would grow back next year. It could only be covered by blood, in an animal that died.   3. They could eat from almost any tree in the garden, but they thought God stingy for withholding that one tree. After the fall, God was merciful to forgive them and clothe them with animal skins, but they would have trouble for the ground would now be stingy to them.   4. Even the consequences of their sin were a mercy from God. Haddon Robinson mentions that pain plants the flag of reality in the fortress of the rebel heart.   5. Even after sin, God still has a redemptive plan. Even after we mess up badly, the promise of Romans 8:28 is still true. Even in this dark chapter, God had a promise in Genesis 3:15.   For more on Genesis 3, order the 5/27/2005 sermon by Gary Brandenburg from www.FBCDallas.org.  

Bible Query: Gen 3:1

Q: In Gen 3:1,14-15, did the snake have legs before the curse or not?

A: There are two main views.   Yes: Possibly this particular "snake" in the garden might have resembled a monitor lizard, which holds its stomach off of the ground, and God changed that creature to lose all traces of legs. It could not have merely gone from a "monitor-like" stance to a crocodile-like crawling on its belly, because the use of the common word "snake" would imply there are no legs. The Nelson Study Bible p.10 says, "The text … implies that before this the serpent had some other bodily form."   No: The New International Bible Commentary p.117 has the view that "The punishment of the snake (v.14) must not be understood as meaning that at one time it had legs. Rather, what had once seemed natural and beautiful would now be a perpetual reminder of what it had once done." The Expositor’s Bible Commentary vol.1 p.55 says, "This curse does not necessarily suggest that the snake had previously walked with feet and lets as the other land animals. The point is rather that for the rest of his life, as a result of the curse, when the snake crawls on his belly, as snakes do, he will "eat dust." The emphasis lies in the snake’s ‘eating dust,’ and expression that elsewhere carries the meaning of ‘total defeat’ (cf. Isa 65:25; Mic 7:17)."   Regardless though, the point is that the snake who was so crafty (‘arum in Genesis 3:1), is now cursed (‘arur in 3:14.) The word ‘cursed’ is used of the snake and the ground, but not the man or the woman.

Bible Query: Gen 3:3-24

Q: In Gen 3:3-24, why were Adam and Eve punished more severely than many people today?

A: God did not punish them simply for their action of picking; after all they could pick the fruit of other trees. God punished them for being without a fallen nature and yet disobeying God.   The severity of their punishment seems reasonable when we consider that God punishes based on what people know, and what they were capable of doing. Unlike people today, they were in the direct presence of God, and yet still did not trust that God knew what was best for them. Unlike people today, they did not have a sinful nature, which would always be tugging at them to sin.   See Today’s Handbook for Solving Bible Difficulties p.193-195 for a totally different answer that essentially arrives at the same conclusion.  

Bible Query: Gen 3:3-6

Q: In Gen 3:3-6, did Adam and Eve eat an apple?

A: Scripture never said they ate an apple. It was a forbidden fruit, the fruit of the knowledge of good and evil, which presumably is not found on earth today.   Some think the confusing the forbidden fruit with the apple in the Middle Ages happened because the Latin word for evil is malum and the Latin word for apple is malus. However this idea germinated, there is no Biblical root for the core of this idea, however you slice it.

Bible Query: Gen 3:5-22

Q: In Gen 3:5-22, does Adam symbolize the heavenly spirit, Eve symbolize the earthly soul, and the serpent symbolize attachment to the human world as Bahai’s teach in Some Questions Answered p.123?

A: No. People have been trying to get spiritual meanings contrary to the plain meaning in Genesis for centuries. Adam is definitely a male human, and Eve a female human, and adding this unwarranted interpretation makes men higher "heavenly spirits" and women "earthly souls". Instead, men and women are of equal and the same value in the eyes of God (Galatians 3:28).  

Bible Query: Gen 3:5

Q: In Gen 3:5,22, if Adam and Eve would be "as gods" if they ate the fruit, is there more than one God as Mormons teach?

A: It was only after that time they would acquire the knowledge of good and evil. Genesis 3:5 says like God. "Gods" with an "s", is only in the KJV, in Hebrew it is Elohim, a name for God. So Genesis 3:5 does not prove any actual plurality. See Encyclopedia of Bible Difficulties p.74-75, When Critics Ask p.35, and Hard Sayings of the Bible p.95-96 for more info.  

Bible Query: Gen 3:5

Q: In Gen 3:5,22, could people could know everything, like God?

A: No. Satan did not even imply they would be like God in every way (worship, Almighty, Trinity, etc.) Rather Satan promised they would be like God in that they would know of both good and evil. Of course, before they ate the fruit they knew only good. After they ate the fruit, they knew about both good and evil. So, in a way that Adam and Eve would deeply regret, the serpent was correct. See Hard Sayings of the Bible p.95-96 for a similar answer.   There are five other passages that mention knowing good and evil: Deuteronomy 1:39; 2 Samuel 14:17; 19:35; 1 Kings 3:9; and Isaiah 7:5. These show that God is the one who determines what is good and evil, and perhaps Satan was promising them a "declaration of freedom" where they would decide for themselves what good and evil were. This "declaration of independence" actually trapped them in condemnation. See 735 Baffling Bible Questions Answered p.24-25 for more on this view.   Satan makes a similar promise today. In many forms of Hinduism, the goal is not to have a relationship with God, or to be "good". Rather the goal is to be "experienced", experiencing both good and evil. Sometimes people are surprised to find a Hindu guru who is dishonest and cheats somebody. It may be that the guru is not being inconsistent with his religion. For some, the goal is mastery of both good and evil.

Bible Query: Gen 3:6

Q: In Gen 3:6, why was Eve punished for seeking wisdom from eating the fruit, since getting wisdom is thought to be always good?

A: Seeking wisdom is not good in and of itself. Seeking wisdom from God is good, but wisdom through disobedience is not good. Christians generally have not learned and experienced all the different varieties of evil, nor do they want to do so.   As Theophilus, bishop of Antioch (168-181/188 A.D.) wrote in his letter To Autolychus 2:250 "For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily." Ante-Nicene Fathers 2 p.104.  

Bible Query: Gen 3:6

Q: In Gen 3:6, how are Satan’s temptations of Eve similar to Satan’s temptations of Jesus in Mt 4:1-11 and Lk 4:1-13?

A: While they are not identical, Satan often uses similar tactics over and over, and that is probably because they have not stopped working.   Eve saw that the forbidden fruit was   1. Good for food [physical appetite],   2. Pleasing to the eye [beauty, lust of the eyes],   3. Desirable for gaining wisdom, [eyes will be opened, and like God, knowing good and evil. [godlike power after following Satan’s command].   Jesus, who was fasting, was tempted with   1. Stones becoming bread [physical appetite],   2. Throwing himself from the wing of the temple [showing off],   3. Authority over all the kingdoms of the earth [godlike power under Satan’s command.]   1 John 2:16 mentions three kinds of sins in the world, the lust of the flesh, the lust of the eyes, and the pride of life.

Bible Query: Gen 3:8

Q: In Gen 3:8, since God is everywhere (Ps 139), how could Adam be away from God’s presence?

A: God’s presence being everywhere does not prohibit God from having a direct, localized presence to relate to us. As When Critics Ask p.36 mentions, there are many other examples of God manifesting himself in certain places through different things. These include Abram’s three visitors (Genesis 18:1-33), the burning bush (Exodus 3:2-22), a dense cloud (Exodus 19:9), at Mt. Sinai (Exodus 19:11-12), on the Ark of the Covenant (1 Kings 8:11-13), leaving the temple (Ezekiel 10:3-18), and Jesus’ coming to earth.   See also the Wycliffe Bible Dictionary p.1247 for more on God’s omnipresence, omnipotence, and omniscience.  

Bible Query: Gen 3:8

Q: In Gen 3:8, since God is everywhere, how could Adam and Eve hear God walking in the garden?

A: God is everywhere, and He can do anything; anything includes having a localized presence too. This could be God in Trinity, but early Christians, such as Theophilus of Antioch (168-181/188 A.D.) in his Letter to Autolychus book 2 ch.22 p.103 says this was Jesus Christ. Theologians call appearances of Christ prior to His virgin birth Christophanies.

Bible Query: Gen 3:9

Q: In Gen 3:9,11, since God knows everything, why did He have to ask where Adam was and what He did?

A: God does know everything. Like parent deal with children, God sometimes asks questions for which He already knows answers, in order to give people the opportunity to confess to Him.   Back then, God asked them four questions:   1. Where are you?   2. Who told you (where did you learn that)?   3. Have you eaten (disobeyed)?   4. What is this you have done?   God’s questions gently led them towards repentance. God did freely forgive them, but they still suffered consequences and did not get the gift of the tree of life back.   Today, God asks people the same four questions!   1. Where are you? People in sin often do not know where they are, even though both God and the people around them can see how miserable they are making their own life. "At one time we too were foolish, disobedient, deceived, and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us,…" (Titus 3:3-4a NIV).   2. Who told you (where did you learn that)? People today often believe too many lies instead of the truth from God. "But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel form the one you accepted, you put up with it easily enough. (1 Corinthians 11:3-4 NIV)   3. Have you eaten (disobeyed)? Whether it is a fount of forbidden (and often lying) knowledge, or forbidden experiences, or a heart set on lesser things, the Holy Spirit is asking: "are you disobeying?"   4. What have you done? Self-inflicted tragedies (both moral and physical) do not usually happen suddenly like a balloon popping, but have the foundation of sin built up over time, like a balloon with a slow leak. James 1:15 says that after desire has conceived it gives birth to sin, and sin, when full-grown, brings for death. Even though a guilty person is without excuse, still, look back and see what choices and heart attitudes led to this catastrophe.   Early Christian writers likewise saw God’s questions as revealing their situation to themselves and calling them to repentance.   Theophilus (Bishop 168-181/188 A.D.) in his Letter to Autolychus, was the first to address this question. He said, "And as to God’s calling, and saying, "Where art though, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession." (Ante-Nicene Fathers p.105)   Tertullian in his work Against Marcion (207 A.D.) answers this question the following way. "…God was neither uncertain about the commission of the sin, nor ignorant of Adam’s whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by calling out of his name, but with a home-thrust blow at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where art thou, Adam? But with an impressive and earnest voice, and with an air of imputation. Oh, Adam, where art thou? - as much as to intimate: thou are no longer here, thou art in perdition- so that the voice is the utterance of One who is at once rebuking and sorrowing." (Against Marcion Book 2 chapter 26).   See Encyclopedia of Bible Difficulties p.75-76 for more info.

Critics Ask: Gen 3:5

GENESIS 3:5 —Is man made like God or does he become like God?

PROBLEM: Genesis 1:27 says “God created man in His own image.” But in Genesis 3:22 God said, “the man has become like one of Us, to know good and evil.” The former seems to affirm that humans are made like God, and the latter appears to assert that he becomes like God.

SOLUTION: The two passages are speaking of two different things. Genesis 1 is speaking about a human virtue by creation, while Genesis 3 is referring to what he had by acquisition. The first passage refers to Adam and Eve before the Fall, and the last is referring to them after the Fall. The former refers to their nature and the latter to their state. By creation Adam did not know good and evil. Once he sinned, he knew good and evil. Once these differences are understood, there is no conflict.   

Critics Ask: Gen 3:8

GENESIS 3:8 —How could Adam and Eve go from God’s presence if God is everywhere?

PROBLEM: The Bible says that God is everywhere present at the same time, that is, He is omnipresent ( Ps. 139:7-10 ; Jer. 23:23 ). But, if God is everywhere, then how could Adam and Eve be sent out “from the presence of the Lord”?

SOLUTION: This verse is not speaking of God’s omnipresence, but of a visible manifestation of God (cf. v. 24 ). God is everywhere in His omnipresence, but from time to time He manifested Himself in certain places through certain things, such as a burning bush ( Ex. 3 ), the pillar of fire ( Ex. 13:21 ), smoke in the temple ( Isa. 6 ), and so forth. It is in this latter localized sense that one can go “from the presence of the Lord.”   

Evidence: Gen 3:1

"He [Satan] will most thoroughly and carefully examine us, and if he shall find us to be, like Achilles, vulnerable nowhere else but in our heel, then he will shoot his arrows at our heel." Charles Spurgeon

Evidence: Gen 3:7

"The fig leaves used by Adam and Eve are called aprons, which cover only a part of the body and are not sufficient for a complete covering. The fig leaf is soft like velvet, and, under the heat of the sun, shrinks to about a quarter the size. These leaves are a type of self-righteousness. After Adam and Eve made the aprons they still hid themselves from God because they knew they were still naked in His sight. No amount of self-righteousness, or religion, or church attendance, or dona­tions to worthy causes, or religious acts...is sufficient to hide the sins of the heart from God's sight." From W.L. Wilson's Diet of Types

It is the light and heat of the law of God that withers self-righteousness and exposes the shame of our sin.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 3 (Chapter Introduction)

Overview

Gen 3:1, The serpent deceives Eve; Gen 3:6, Both she and Adam transgress the divine command, and fall into sin and misery; Gen 3:8, God arraigns them; Gen 3:14, The serpent is cursed; Gen 3:15, The promised seed; Gen 3:16, The punishment of mankind; Gen 3:21, Their first clothing; Gen 3:22, Their expulsion from paradise.

Poole: Genesis 3 (Chapter Introduction)

CHAPTER 3

The serpent’ s subtlety, and insnaring question, Gen 3:1 . The woman’ s answer, Gen 3:2 . The serpent denies the certianty of the threatening, Gen 3:4 ; suggests a benefit by eating, Gen 3:5 . The woman looks on the fruit, takes, eats, gives to the man, who also eats of it, Gen 3:6 . The consequence of their sin, Gen 3:7,8 . Adam’ s summons, Gen 3:9 , appearance, Gen 3:10 , examination, Gen 3:11 , excuse, Gen 3:12 . The woman examined, excuses, yet confesses the fact, Gen 3:13 . Sentence upon the serpent the instrument, Gen 3:14 ; upon the devil the chief agent, with the first gospel promise, Gen 3:15 ; upon the woman, Gen 3:16 ; upon the man, Gen 3:17-19 . Adam names his wife, Gen 3:20 . God clothes them, Gen 3:21 . They are thrown out of Paradise, Gen 3:22 , to till the ground, Gen 3:23 . Their return impossible, Gen 3:24 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 3 (Chapter Introduction)

(Gen 3:1-5) The serpent deceives Eve.

(Gen 3:6-8) Adam and Eve transgress the Divine command, and fall into sin and misery.

(Gen 3:9-13) God calls upon Adam and Eve to answer.

(Gen 3:14, Gen 3:15) The serpent cursed, The promised Seed.

(Gen 3:16-19) The punishment of mankind.

(Gen 3:20, Gen 3:21) The first clothing of mankind.

(Gen 3:22-24) Adam and Eve are driven out from paradise.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 3 (Chapter Introduction)

The story of this chapter is perhaps as sad a story (all things considered) as any we have in all the Bible. In the foregoing chapters we have had the pleasant view of the holiness and happiness of our first parents, the grace and favour of God, and the peace and beauty of the whole creation, all good, very good; but here the scene is altered. We have here an account of the sin and misery of our first parents, the wrath and curse of God against them, the peace of the creation disturbed, and its beauty stained and sullied, all bad, very bad. " How has the gold become dim, and the most fine gold changed!" O that our hearts were deeply affected with this record! For we are all nearly concerned in it; let it not be to us as a tale that is told. The general contents of this chapter we have (Rom 5:12), " By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." More particularly, we have here, I. The innocent tempted (Gen 3:1-5). II. The tempted transgressing (Gen 3:6-8). III. The transgressors arraigned (Gen 3:9, Gen 3:10). IV. Upon their arraignment, convicted (Gen 3:11-13). V. Upon their conviction, sentenced, (Gen 3:14-19). VI. After sentence, reprieved (Gen 3:20, Gen 3:21). VII. Notwithstanding their reprieve, execution in part done (Gen 3:22-24). And were it not for the gracious intimations here given of redemption by the promised seed, they, and all their degenerate guilty race, would have been left to endless despair.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 3 (Chapter Introduction)

INTRODUCTION TO GENESIS 3

In this chapter an account is given of the temptation of our first parents, of the instrument of it, and of their fall into it, and of the effect of it, Gen 3:1 their summons upon it to appear before God, against whom they had sinned, Gen 3:8 their examination by him, and the excuses they made, Gen 3:11 the various sentences passed of the serpent, the woman, and the man, Gen 3:14 some incidental things recorded, expressive of faith and hope in man, and of favour to him, Gen 3:20 and his expulsion from the garden of Eden, Gen 3:22.