Genesis 3

1 serpent. Cp. Rev. xii. 9; xx. 2; and for an application by St. Paul, 2 Cor. xi. 3.—Yea. Or, “indeed!” as if surprised; awakening doubt.—every, i.e., “any” (R.V.).

5 as gods. Or, “as God” (R.V.). A bold affirmation now displacing suggestion (cp. John viii. 44). The tempter showed his subtlety by attacking the woman, when she was alone, and by expressing doubt as to the restriction, which he seems to exaggerate, before he asserts that its defiance would bring not harm, but good. Satan still thus tempts, by suggesting dishonourable thoughts of God, and encouraging false hopes of advantage from sin. The woman’s answer minimises the permission, exaggerates the prohibition, and seems to throw doubt on the threatening.

6 good for food, “the lust of the flesh”; pleasant (R.V., “a delight”) to the eyes, “the lust of the eyes”; “to be desired to make one wise,” “the pride of life”; 1 John ii. 10; and cp. Jas. i. 14, 15.

7. Their eyes. Innocence was gone. The fallen nature now found itself amidst new conditions.—sewed. Or, “tied."—aprons. Rather, “girdles.”

8 hid themselves. Shame and terror came into the world with sin. The folly of seeking to hide from God is often noted (Psa. xxxix. 7; Job xxiv. 21, 22; cp. Heb. iv. 12, 13).

11 shoulder! not eat. God requires confession of sin; not that He may be informed, but that the sinner may be humbled.

12. The man said. Note the endeavour to transfer blame: “The man said, The woman . . .”; “The woman said, The serpent . . .” (ver. 13); a futile expedient (Gal. vi. 7).

14 life. The blow is aimed at the tempter, whose utter defeat and degradation are predicted. Cp. Psa. lxxii. 9; Isa. lxv. 25; Micah vii. 17.

15 it shall, etc. “They shall strike at thy head, and thou shalt strike at their heel” (Moffatt). This promise is the beginning of prophecy. Our Lord seems to refer to it in John xii. 31 and Luke x. 18. It applies to the whole arrangement of Divine mercy, and foretells struggle and suffering, leading to final victory, in man’s conflict with evil: see Rom. xvi. 20. But its primary fulfilment is seen in the Second Adam, who “was born of woman” that, by His humiliation and death, He might triumph over Satan: see Rom. v. 8, 10, 21; Gal. iv. 5; Heb. ii. 14-16; 1 John iii. 8.

16 rule over thee. For the bearing of the Gospel upon this, see 1 Tim. ii. 15, and note.

20. Eve. That is, Life (Zek. LXX). Thus Adam not only recognises her as the progenitor of all persons who should possess life; but especially regards the sentence in ver. 15 as implying a promise of that living Seed by whom the great enemy was to be subdued, and the life forfeited restored to man.

22 one of Us. Like God in moral discernment.

24. Cherubim. Rather, “the Cherubim” (R.V.). The Cherubim were symbols of Jehovah’s presence. They support His throne (Rev. iv. 6-9), or bear His chariot (Ezek. i. 4-25), representing the subordination of all beings and agencies to His control. They appear in connexion with displays of His mercy or power (Exod. xxv. 18, 22; Psa. lxxx. 1; xcix. 1; Isa. vi. 2) (“the burning ones,” an epithet of the Cherubim), and are generally accompanied with a sword-like flame or a bright-hood (Ezek. i. 4, 13). They here appear as guardians of a covenant destroyed, they are seen next as guardians of a covenant concluded (Exod. xxv. 18-22).