창세기 3:4 주석

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.

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.

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.

(34) Why the serpent tells the woman lies, saying, "God has said, Ye shall not eat of every tree in the Paradise," when, on the contrary, what God really had said was, "Ye shall eat of every tree in the Paradise, except one?" (#Ge 3:4). It is the custom for contending arguers to speak falsely in an artful manner, in order to produce ignorance of the real facts, as was done in this case, since the man and woman had been commanded to eat of all the trees but one. But this insidious prompter of wickedness coming in, says that the order which they had received was that they should not eat of them all. He brought forward an ambiguous statement as a slippery stumbling-block to cause the soul to trip. For this expression, "Ye shall not eat of every tree," means in the first place either, not even of one, which is false; or, secondly, not of every one, as if he intended to say, there are some of which you may not eat, which is true. Therefore he asserts such a falsehood more explicitly.

Let us learn, therefore, that the temptations of the Devil are full of guile. Of the things that he promised, scarcely one of them seems to be true. He contrived falsehoods, as we can see if we read elsewhere: 'And the serpent said to the woman, you shall not die.' [ Gen 3:4 ] Here we have one falsehood, for man, who followed the promises of the serpent, is subject to death. Hence he added: 'For God knows that when you eat of it, your eyes will be opened.' [ Gen 3:5 ] This alone is true, because further on we read: 'They both ate and their eyes were opened.' [ Gen 3:7 ] But the truth is that as a result of this act harm followed. Hence, opening one's eyes is not to everyone's advantage, for it is written: 'They will see and will not see.' [ Isa 6:9 ] But the serpent was quick to attach a falsehood to his statement, when he said: 'And you will be like gods, knowing good and evil.' [ Gen 3:5 ] Hence you may note that the serpent is the author of idolatry, for his cunning seems to be responsible for man's error in introducing many gods. His deceit lay in stating that they will be like gods, for not only have men ceased to be like gods, but even those men who were like gods (to whom it was spoken, 'I have said you are gods') [ Ps 81:6 ] have fallen from His favor. 'And the woman saw that the tree was good for food, pleasing to the eyes and beautiful to gaze upon.' [ Gen 3:6 ] She showed her weakness in passing judgment on what she had not tasted. It is not easy under any circumstance to make such an assumption without deep reflection and a careful examination of the facts. 'She took of its fruit,' we are told, 'and ate it and also gave some to her husband and they both ate.' [ Gen 3:6 ] Omission is made, and rightly so, of the deception of Adam, since he fell by his wife's fault and not because of his own. 'And their eyes were opened,' we are told, 'and they realized that they were naked.' [ Gen 3:7 ] They were naked, it is true, before this time, but they were not devoid of the garments of virtue. They were naked because of the purity of their character and because nature knows nothing of the cincture of deceit. Now, on the other hand, the mind of man is veiled in many folds of deception. When, therefore, they saw that they had been despoiled of the purity and simplicity of their untainted nature, they began to look for objects made by the hand of man wherewith to cover the nakedness of their minds and hearts. They added gratification so as to increase the idle pleasures of this world, sewing, as it were, leaf upon leaf in order to conceal and cover the organ of generation. But how explain the fact that Adam had his bodily eyes closed, whereas he was able to see all living creatures and confer names upon them? Well, just as by way of an inner and deeper knowledge they were able to realize, not that they were without garments, but that the protective covering of virtue was no longer theirs. 'So they sewed fig-leaves together and made themselves coverings.' [ Gen 3:7 ] We are taught by the content of holy Scripture how we should interpret the meaning of the word 'fig' in this passage. Scripture relates that the saints are those who find rest beneath the vine and the fig. [ Mich 4:4 ] Solomon has said: 'Who plants the fig tree and does not eat the fruit thereof?' [ Prov 27:18 ] Yet the owner may come to the fig tree and may be offended by finding there merely leaves and no fruit. I have information from Adam himself, in fact, about the significance of the leaves. He proceeded to make a covering for himself out of the leaves of the fig tree after he had sinned, whereas he should have had its fruit instead. The just man chooses the fruit; the sinner, the leaves. What is the fruit? We read: 'The fruit of the spirit is charity, joy, peace, patience, kindness, modesty, continency, love.' [ Gal 5:22 ] He who possessed no fruit possessed no joy. The person who violated the command of God did not have faith, and he who ate of the forbidden tree did not have the virtue of continency. Whoever, therefore, violates the command of God has become naked and despoiled, a reproach to himself. He wants to cover himself and hide his genitals with fig leaves, making use, as it were of empty and idle talk which the sinner interweaves word after word with fallacies for the purpose of shielding himself from his awareness of his guilty deed. Desiring to conceal his fault, he throws leaves over himself, at the same time indicating that the Devil is responsible for his crime. He offers allurements of the flesh or the recommendations of another individual as excuses for his wrongdoing. He frequently produces examples from holy Scripture, citing them as instances of how a just man may fall into sin, the sin of adultery: 'And Abraham lay with his handmaid and David loved a strange woman whom he made his wife.' [ Gen 16:13; 2 Kings 11:4 ] He patches together examples for his purposes from the list of prophetical books of Scripture. He sees the leaves and ignores the fruit. Do not the Jews seem to you to be patchers of leaves when they interpret in a material manner the words of the spiritual Law? Their interpretation, condemned to eternal aridity, loses all the characteristic greenness of the fruit. There is a correct interpretation, therefore, which points to a fruitful and spiritual fig tree beneath which just men and saints find their rest. [ Micah 4:4 ] Whoever plants this tree in the souls of every man will eat the fruit thereof, as Paul says: 'I have planted, Apollos watered.' [ 1 Cor 3:6 ] But the wrong interpretation will not confer the fruit nor conserve its viridity. It was a serious matter, therefore, when, following this interpretation, Adam girded himself in that place where it would have been better that he havhad girded himself with the fruit of chastity. Seeds of generation are said to exist in our loins around which we bind our garments. Hence, Adam did wrong on that occasion when he girded himself with leaves that have no utility, inasmuch as by this act he implied, not the fruit of a future generation, but certain sins which remained until the coming of our Lord and Saviour. But, when the master came, He found the fig tree uncultivated. Elsewhere, when requested that he should order it to be cut down, the owner of the fig tree allowed it to be cultivated. [ Matt 21:19; Luke 13:6-9 ] And so we gird ourselves, not with leaves, but with the divine Word, as the Lord Himself says: 'Let your loins be girt about and your lamps burning.' [ Luke 12:35 ] Wherefore He prohibits us to carry money even in our girdles. [ Matt 10:9 ] Our girdles ought not to store up worldly objects, but things of eternal nature.

Instead, however, she revealed the secret of the instruction and told him what God had said to them, and thus received from him a different kind of advice, bringing ruin and death. That is to say, when the woman said, "We do eat of every tree of the garden; but of the fruit of the tree in the middle of the garden God said, Do not eat or even touch it," that evil creature, enemy of our (129a) salvation, in his turn offered advice at odds with that of the Lord. You see, whereas the loving God had forbidden their tasting that fruit on account of his great care for them lest they be subject to death for their disobedience, that evil creature said to the woman "'You will not truly die.'" [ Gen 3:4 ] What kind of excuse could anyone find appropriate to the woman for being prepared to give her complete attention to the creature that spoke with such temerity? I mean, after God said, "Do not touch it lest you die," he said, "You will not truly die." Then, not being satisfied with contradicting the words of God, he goes on to misrepresent the Creator as jealous so as to be in a position to introduce deceit by this means, get the better of the woman and carry out his own purpose. "You will not truly die," he said. "God, you see, knows that on the day that you eat of it, your eyes will be opened and you will be like gods, knowing good and evil." [ Gen 3:5 ] (129b) See all the bait he offered: he filled the cup with a harmful drug and gave it to the woman, who did not want to recognize its deadly character. She could have known this from the outset, had she wanted; instead, she listened to his word, that God forbade their tasting the fruit for that reason "He knows that your eyes will be opened and you will be like gods, knowing good from evil" puffed up as she was with the hope of being equal to God and evidently dreaming of greatness. Such, after all, are the stratagems of the enemy: when ever he lures someone to a great height through deceit, at that very point he casts them down into a deep abyss. The woman, you see, had dreams of equality with God and hastened to taste the fruit; she had evidently set her mind and her thinking on that goal, and she thought of nothing else than how to drink the cup prepared for her by the wicked demon. That is to say, listen to the account Scripture gives so as to learn that she was bent on this course after receiving that deadly poison through the serpent's advice.

Do you see how the devil led her captive, handicapped her reasoning and caused her to set her thoughts on goals beyond her real capabilities, in order that she might be puffed up with empty hopes and lose her hold on the advantages already accorded her?

But the serpent said to the woman: "By no means shall you die. For God knows that on whichever day you eat from it, your eyes will be opened, and you will be like gods, knowing good and evil." What is understood here except that she was persuaded to not want to be under God, but rather in her own power without God, so as not to follow His law as if He envied them, so that they themselves might govern, not needing His eternal light, but relying on their own providence as if with their own eyes to discern good and evil which He had prohibited. In these words, it is notable with what great craftiness the devil's wickedness tempted man from the beginning, who not only taught him disobedience and contempt for his Creator as if envious, but also proposed a belief in the multiplicity of gods, saying: "And you will be like gods," so that if he could not perhaps drag him into disobedience, he would nonetheless corrupt the purity of the faith with which they worshipped the one God; but if he succeeded, he would be victorious in both respects. "But when would the woman believe with these words that she had been divinely forbidden from a good and useful thing, unless the love of her own power and a certain proud presumption about herself was already in her mind, which was to be convinced and humbled through that temptation? Finally, not content with the serpent's words, she considered the tree and saw, as Scripture says, that it was good to eat, and pleasing to the eyes, and delightful to look at; and not believing that she could die from it, I think she believed that God had said for some reason of significance; if you eat of it, you shall die; and therefore SHE TOOK FROM ITS FRUIT AND ATE, AND GAVE IT TO HER HUSBAND, perhaps even with persuasive words, which Scripture leaves silent but intelligible. Or perhaps there was no need to persuade the man when he saw that she had not died from that food?"

Satan, by means of a creature here called the serpent, deceives Eve, Gen 3:1-5. Both she and Adam transgress the Divine command, and fall into sin and misery, Gen 3:6, Gen 3:7. They are summoned before God, and judged, Gen 3:8-13. The creature called the serpent is degraded and punished, Gen 3:14. The promise of redemption by the incarnation of Christ, Gen 3:15. Eve sentenced, Gen 3:16. Adam sentenced, Gen 3:17. The ground cursed, and death threatened, Gen 3:18, Gen 3:19. Why the woman was called Eve, Gen 3:20. Adam and Eve clothed with skins, Gen 3:21. The wretched state of our first parents after their fall, and their expulsion from the garden of Paradise, Gen 3:22-24.

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.

THE TEMPTATION. (Gen 3:1-5) the serpent--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; Co2 11:3; Jo1 3:8; Ti1 2:14; Rev 20:2). more subtile--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. He said--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. unto the woman--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. yea, hath God said?--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 (Co2 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.

Ye shall not surely die--He proceeded, not only to assure her of perfect impunity, but to promise great benefits from partaking of it.