ปฐมกาล 3:7 วิจารณ์

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 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. (m) Nat. Hist. l. 16. c. 26. (n) ----There soon they chose The fig tree; not that kind for fruit renowned, But such as at this day in India known. Paradise Lost, B. 9. l. 1100, &c. (o) Nat. Hist. l. 12. c. 5. (p) Sept. "perizomata", V. L. "cinctoria", Tigurine version, Fagius; "cingulos", Pagninus, Montanus; so the Targums; "subligacula", Junius & Tremellius, Piscator, Vatablus, Drusius.

Now “the fear of the Lord is the beginning of wisdom.” The understanding of transgression leads to penitence, and God extends his kindness to those who repent. For [Adam] showed his repentance in making a girdle, covering himself with fig leaves, when there were many other trees that would have irritated his body less. He, however, in awe of God, made a clothing that matched his disobedience.… And he would no doubt have kept this clothing forever, if God in his mercy had not clothed them with tunics of skin instead of fig leaves.

The eyes of sense were then opened, which they had done well to keep shut, that they might not be distracted and hindered from seeing with the eyes of the mind. It was those eyes of the mind which in consequence of sin, as I imagine, were then closed. To that time they had enjoyed the delight of beholding God and his paradise. This twofold kind of vision in us was familiar to our Savior, who said, “For judgment I have come into this world, that those who see not might see and that those who see might be made blind”—meaning by “the eyes that see not” the eyes of the mind, which are enlightened by his teaching; and “the eyes that see,” meaning the eyes of sense, which his words render blind.

Once Eve had enticed Adam and gotten him to eat, Scripture says that "the eyes of the two of them were opened and they knew that they were naked." [ Gen. 3:7 ] So their eyes were opened, not that they might become like God, as the serpent had said, but that they might see their own exposure, just as the enemy had hoped. For their eyes had thus been both open and closed: open, in that they could see everything; but closed, in that they did not see either the Tree of Life or their own exposure. The enemy was envious for this reason too, because they surpassed everything on earth in possessing glory and reason, and eternal life which is provided by the Tree of Life was promised to them alone. Thus the enemy was envious of Adam and Eve both for what they had and for what they were to receive; accordingly, he plotted against them and in the course of a momentary struggle he took from them what they should not have lost even if it meant a great struggle. For had the serpent been rejected, along with the sin, they would have eaten of the Tree of Life, and the Tree of Knowledge would not have been withheld from them any longer; from the one they would have acquired infallible knowledge, and from the other they would have received immortal life. They would have acquired divinity in humanity; and had they thus acquired infallible knowledge and immortal life they would have done so in this body. Thus by what it promised, the serpent annulled what they were to have had: it made them think that they would receive this by transgressing the commandment, thus effecting that they would not receive it as a result of keeping the commandment. It withheld divinity from them by means of the divinity which it promised them, and it brought about that those, to whom it had promised enlightenment from the Tree of Knowledge, should not have their eyes illumined by the Tree of Life, as promised. Now had they been willing to repent after transgressing the commandment, even though they would not have received what they had possessed prior to their transgression, nevertheless they would have escaped from the curses pronounced over the earth and over themselves. For the whole reason for God's delay in coming down to them was in case they might rebuke one another and so, when the Judge did come to them, they might ask for mercy. The serpent's arrival was not delayed, so that their temptation at the beautiful sight of the Tree might not be too great. The Judge, on the other hand, did delay in coming to them, in order to give them an opportunity to prepare a plea. However, the haste on the part of the tempter did not help them, even though this haste was designed to help them; nor did they profit from the Judge's delay, even though His delay, too, was intended for that very purpose.

Consider, I ask you dearly beloved, what height they had fallen from and how the devil's advice had cast them into a deep abyss. Whereas, you see, they had been clothed in such glory, now they stitch together fig leaves and make themselves skirts. This is the advantage to be gained from the devil's deceit, this is the scope of his advice not merely to fail to provide greater benefits but to render us naked and devoid of those we have. Since therefore such a pretext of eating led to disobedience, Scripture accordingly says, "They ate, and their eyes were opened," referring not to the eyes of the senses but to their mental awareness. You see once they disobeyed what had been commanded, they were now made to become aware of things that previously they had no awareness of on account of the benevolence of the Lord shown to them. So when you hear that "Their eyes were opened," understand it in the sense that he saw to it that they would now experience their nakedness and the loss of the glory they enjoyed before eating. To be sure that this is the way with Scripture, listen to what it says elsewhere as well: when Sarah's maid ran away from service and got lost, she flung her child down next to a log and from a distance she thought about his approaching demise in these words, "God opened the eyes" [ Gen 21:19 ] of Hagar, not because she could not see before then but because he awakened her mind. Do you see that the word "opened" refers not to our bodily eyes but to mental awareness? We would make the same point in regard to the other question that arises at this stage. That is, they ask, Why was it called the tree of the knowledge of good and evil? There are, you see, many people bent on controversy who endeavor to maintain that after eating from the tree Adam had knowledge to discriminate between good and evil an opinion of the utmost absurdity. I mean, in view of this and fore seeing it earlier, we dealt with many aspects of the intelligence granted the human being by God, demonstrating it from the imposition of names which he gave to all the animals, the birds and the brute beasts, and the fact that he was endowed with prophetic grace along with this ineffable intelligence lest anyone come up with such an opinion. This person, there fore, who both imposed names and gave vent to that so remarkable prophecy about the woman, as we have already mentioned how could he have been ignorant of what is good and what is evil? I mean, if we admitted that (God forbid), once again would blasphemous references be directed to the Creator. How, after all, could an ignorant per son be commanded that transgression is wrong? This, how ever, is not the case perish the thought; on the contrary, he knew quite well. It was, after all, on that account that God from the outset equipped this creature with independence: if this had not been the case, he ought not have been punished when he broke the command nor considered worthy of praise for keeping it. You see, the fact that he fell under death's sway on account of the fall is clear both from the command itself and from what happened later. Listen, in fact, to the woman in person speaking to the serpent: "From fruit of the tree in the middle of the garden." God said, "You are not to eat, lest you die." It follows that before eating they were in fact not subject to death; if this were not the case, he would not have imposed death on them by way of a penalty after the eating. Who therefore (l32d) could bear with those people who insist on saying that the human being had knowledge of good and evil after eating from the tree, that creature who before such eating was liberally endowed with intelligence, and along with intelligence had been granted also the prophetic gift? How do these two things make sense on the one hand, knowing goats and sheep and all the species of brute beasts, what vegetation was suitable for food and what was harmful, which types to keep away from sedulously and which ones to approach; and, on the other hand, the idea that the human being, this rational creature, should be unaware of what is good and what is evil? But behold, they say, it was Scripture that called it the tree of the knowledge of good and evil. I know that, too: but if you are prepared to learn the characteristics of Sacred Scripture, you will know why it gave this name to the tree. You see, it wasn't because it supplied knowledge that it is called that, but because the transgression of the command happened to concern the tree, and from that event knowledge of sin then entered the scene, and shame as well that was why the name was given. It is, after all, the way with Sacred Scripture to name places from the things that happen, wherever it is they happen. So on this basis Sacred Scripture also named the tree of the knowledge of good and evil since transgression and observance of the command concerned the tree. The loving Lord, you see, instructing the human being in the beginning and from the very outset, and wanting to teach him that he has a creator and craftsman who produces all visible realities and shapes him as well, wished to reveal to him his own dominion through this slight command. To make a comparison with a generous master who provides a great home full of wonders for someone's enjoyment: he is prepared to take not the due price but some small part so as in his own interests to protect his title of dominion and to en sure that the person may have precise understanding that he is not owner of the property but enjoys its use out of his grace and beneficence. In just the same way does our Lord entrust everything to the human being, providing him with a way of life in the garden and enjoyment of everything in it; lest he be gradually perverted in his thinking and come to regard visible things as self-sufficient and get inflated ideas of his own importance, he bids him stay away from the one tree, setting a severe penalty for transgression so that he may be aware he is under his dominion and along with everything else is a par taker of his generosity. Since, however, he was guilty of great inadvertence and together with his wife fell into this disaster through transgression of the command given him by tasting of the tree, accordingly it called it the tree of the knowledge of good and evil not because he was ignorant of good and evil before this (he was, after all, not so ignorant, since his wife in conversation with the serpent said, "God said, Do not eat of it lest you die," so that he knew death was the penalty for breaking the command), but because after eating it they were divested of the glory from above and also had experience of their obvious nakedness. This was the reason it called it the knowledge of good and evil, since in connection with it there took place the contest, as you might say, between obedience and disobedience. Have you discovered why it said, "Their eyes were opened, and they realized they were naked"? Do you know why the tree is called the knowledge of good and evil? Consider, after all, how much shame they were eventually seized with after eating it and thus breaking the Lord's command: "They stitched fig leaves together, and made themselves skirts." See the depths of indignity into which they fell from a condition of such great glory. Those who previously passed their life like angels on earth contrive covering for themselves out of fig leaves. Such is the evil that sin is: not only does it deprive us of grace from above, but it also casts us into deep shame and abjection, strips us of goods already be longing to us, and deprives us of all confidence. But in case we make this sermon completely melancholy by going on and on about this sin that consisted of eating of the tree and of the disobedience overwhelming the human being, come now, if you don't mind, let us change the topic from the tree to that other one, from this tree to the tree of the Cross, and let us see what harm the former caused and what good the latter introduced. Rather, it was not the tree that caused the harm, but slothful will and contempt displayed for God's command. The former tree brought death, death entering the scene after the Fall, remember, whereas the latter endowed us with immortality; one drove us from paradise, the other led us up to heaven; the former rendered Adam liable to such a terrible penalty for one transgression, whereas the latter freed us from the countless burdens of our sins and restored to us confidence in the Lord's sight. Do you see the difference between the one tree and the other? do you see the devil's malice, man's indifference, and the lord's loving kindness? Accordingly, let us arm ourselves, I beg you, dear people, with the armor of this life giving tree, and in its power let us do to death deadly passions, as the Apostle also instructs us in these words: "Those who are Christ's have crucified the flesh with its passions and lusts." [ Gal 5:24 ] 17 What he means is this: people giving themselves completely to Christ have crucified every improper desire affecting the flesh and risking impairment to the soul's whole vitality. Let us too imitate these people and put our bodies on the alert against the tyranny imposed on us by the devil's activity so that even in this present life we may cross this rough and dangerous ocean serenely, put in to the calm haven of God's love, and be deemed worthy to attain the good things promised to those who love him, in Christ Jesus our Lord, to whom with the Father and the Holy Spirit be glory, now and forever, for ages of ages. Amen.

It wasn’t the eating from the tree that opened their eyes: they could see even before eating. Instead the eating from this tree was the symptom of their disobedience and the breaking of the command given by God; and through their guilt they consequently divested themselves of the glory surrounding them, rendering themselves unworthy of such wonderful esteem. Hence Scripture takes up the point in its customary way with the words, “They both ate. Their eyes were opened, and they realized they were naked.” Because of the fall they were stripped of grace from above, and they felt the sense of their obvious nakedness so that through the shame that overcame them they might know precisely what peril they had been led into by breaking the Lord’s command.

I know that some at this point might accuse the Lawgiver and assert that the law is the cause of the fall. We absolutely must oppose that argument. We must plainly argue and demonstrate that God gave the law not because he hated humanity or wanted to mark our nature with shame but because he loved us and cared for us. In order that you learn that the law was given as a means to help, listen to the words of Isaiah: “He gave the law in our support.” One who pursues hatred does not give help. Again the prophet declares, “Your word is the lamp guiding my steps and the light for my paths.” But one who pursues hatred does not dispel the darkness with his lamp, nor does he provide light to one who is wandering. Solomon says, “The command of the law is the lamp, the light, the life, the reproach and the rule.” So the law is not only a help, not only a lamp but also light and life. Therefore these things are not for those who pursue hatred, not for those who will to be lost, but for those who hold out and lift up their hand.

If someone asks, therefore, why God allowed man to be tempted when he foreknew that man would yield to the tempter, I cannot sound the depths of divine wisdom, and I confess that the solution is far beyond my powers. There may be a hidden reason, made known only to those who are better and holier than I, not because of their merits but simply by the grace of God. But insofar as God gives me the ability to understand or allows me to speak, I do not think that a man would deserve great praise if he had been able to live a good life for the simple reason that nobody tempted him to live a bad one. For by nature he would have it in his power to will not to yield to the tempter, with the help of him, of course, “who resists the proud and gives his grace to the humble.” Why, then, would God not allow a man to be tempted, although he foreknew he would yield? For the man would do the deed by his own free will and thus incur guilt, and he would have to undergo punishment according to God’s justice to be restored to right order. Thus God would make known his will to a proud soul for the instruction of the saints in ages to come. For wisely he uses even bad wills of souls when they perversely abuse their nature, which is good.

It was not in order to see outward things that “their eyes were opened,” because they could see such things already. It was in order that they might see the difference between the good they had lost and the evil into which they had fallen. That is why the tree is called the tree of the knowledge of good and evil. They had been forbidden to touch it because if they did it would bring on the experience of this distinction. It takes the experience of the pains of sickness to open our eyes to the pleasantness of health.

As soon as our first parents had disobeyed God’s commandment, they were immediately deprived of divine grace and were ashamed of their nakedness. They covered themselves with fig leaves, which perhaps were the first thing noticed by the troubled pair. The parts covered remained unchanged except that previously they occasioned no shame. They felt for the first time a movement of disobedience in their flesh, as though the punishment were meant to fit the crime of their own disobedience to God. The fact is that the soul, which had taken perverse delight in its own liberty and disdained the service of God, was now deprived of its original mastery over the body. Because it had deliberately deserted the Lord who was over it, it no longer bent to its will the servant below it, being unable to hold the flesh completely in subjection as would always have been the case, if only the soul had remained subject to God. From this moment on, then, the flesh began to lust against the spirit. With this rebellion we are born, just as we are doomed to die and because of the first sin to bear, in our members and vitiated nature, either the battle with or defeat by the flesh.

Then they saw that they were naked by perverted eyes. Their original simplicity, signified by the term nakedness, now seemed to be something to be ashamed of. And so that they might no longer be simple, they made aprons for themselves from the leaves of the fig tree, as if to cover their private parts, that is, to cover their simplicity, of which that cunning pride was ashamed. The leaves of the fig tree signify a certain itching, if this is correctly said in the case of incorporeal things, which the mind suffers in wondrous ways from the desire and pleasure of lying. As a result those who love to joke are even called “salty” in Latin. For in jokes pretense plays a primary role.

Since our first parents, shamed by guilt for their transgression, made aprons for themselves from fig leaves, the fig tree can fittingly designate the tendency toward sin. Sin appears wrongfully to be filled with sweetness for the human race.

WHO EATS. AND THE EYES OF BOTH WERE OPENED. "To what? If not to lusting after each other, to the penalty of sin conceived in the flesh's own death, so that now the body would not only be an animal one, which, if they kept obedience, could be changed into a better spiritual state without death, but now the body of death, in which the law in the members would oppose the law of the mind." For they were not created with closed eyes, and they were not groping and wandering blind in the paradise of delights. This is like the passage in the Gospel when it spoke of those two, one of whom was Cleopas, that when the Lord broke bread for them, their eyes were opened, and they recognized him whom they had not recognized by the way: certainly not walking with closed eyes, but unable to recognize him. To this end, therefore, the eyes of the first humans were opened, to what they were not previously open, although they were open to other things.

When they realized that they were naked, they sewed fig leaves together and made loincloths for themselves. "The rational soul felt shame about the bestial movement in the members of its body, and it instilled this shame, not only because it felt this sensation where it had never felt anything like it before; but also because that shameful movement came from the transgression of the commandment. For there it sensed the grace with which it was previously clothed, when in its nakedness it did not suffer anything improper. Finally, in that disturbance, they rushed to the fig leaves, which they perhaps found first in their confusion: they sewed loincloths, that is, girdles; and since they lost what was to be glorified, they covered what was shameful. Nor do I think they considered anything in those leaves suitable to cover their now prurient members, but by a hidden instinct they were compelled in that disturbance so that even the signification of such a punishment might be made clear to those unaware, which would convict the doer and teach the reader from what was written." The mystery of this tree under which the Lord saw Nathanael still placed, S. Ambrose briefly but clearly explained by saying: "Blessed are those who tie their horses under the vine and the olive, dedicating the course of their labors to the face of joy. As for me, the fig still, that is, the prurient lust of world delights, shades the lowly, fragile to work, soft to use, barren of fruit." And elsewhere he says: "What is more serious," he says, "is that Adam girded himself with this interpretation where he should have girded himself more with the fruit of chastity, for in the loins where we are girded it is said there are some seeds of generation, and therefore Adam was wrongly girded there with useless leaves, where he marked not the fruit of future generations, but certain sins."

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.

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; Co2 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).

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.

"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 Sa2 5:24; Kg1 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.