Genesis 3
PATJ-iUSEBIUS observes, (lib. vii. Praspar. Evang. cap. f), 10.) that Moses, having settled the great doctrines of the creation of the world, and the dignity of man, made in the image of God; proceeds very wisely to instruct the Is: raelites, that there are none so happy, but, without due care and watchfulness, may become most miserable: there" being irovTipoG caljxtav (as his words are), a wicked demon at every man’s elbow, /3d<ricnvoc Kal ^itroKaXoc Kal tT]Q avQpu>7rtov npx r £ €v €7rtj3ou\oc awTtpiad, envious, a hater of those that are good, and from the beginning a wihj miderminer of men’s salvation. Now this following immediately after the relation of the formation of Eve, hath made some fancy, that our very first parents fell the very same day they were made. And thus much, I think, must be supposed — that they did not continue very long in their happy state: for if they had persisted steadfastly in their duty for a considerable time, they would have acquired such a habit of well-doing, as would not have been so easily lost. But that they continued longer than a day, there are many circumstances to induce us to believe. For it required some time for Adam to be acquainted with all other creatures, and to impose names upon them: and there being none of them a meet help for him, he slept some time, till Eve had taken her beginning out of him. Whom, when he saw, he received, and owned her for his wife; and no doubt made more reflections upon God’s wisdom, pow r er, and goodness, than are set down in this sacred story. They both also received a command from God, not to eat of one tree in the garden: into which," when they were brought, we cannot but think they walked about it, and took such a view of it, as to be convinced, by the bountiful provision God had made for them, they had no reason to complain of the small restraint he laid upon them. All which could not be performed so speedily as some have imagined: for though God can do what he pleases in an instant, yet man cannot; and. God himself did not in one day create the world. And, besides that, some time was necessary for transacting all these things; it is not likely tho devil would immediately set upon Eve, as soon as the command was laid upon them; but rather let it bo a little forgotten. And if the time be observed when he assaulted her, it will much confirm this opinion, which was in the absence of her husband; for that we cannot easily believe to have been upon the same day they were created. The extraordinary kindness they had ono for the other, will scarce allow us to think it possible, they should be so soon separated, It is plain also, God " sanctified the seventh day" before their fall; which it is highly probable they spent in admiring and praising the almighty goodness. much less, that they knew more of God’s mind than herself. Nor doth it seem at all credible to me, that she could have been otherways deceived, but by some creature which appeared so gloriously, that she took it for an heavenly minister; who, she thought, came to explain to them the meaning of the Divine command. Yea, hath God said.] This doth not look like the beginning of a discourse, but the conclusion: as the Jews themselves have observed. And it is not improbable/ that the tempter, before he spake these words, represented himself as one of the heavenly court; who came, or was sent, to congratulate the happiness that God hath bestowed upon them in paradise: which was so great, that he could not easily believe he had denied them any of the fruit of the garden. He desired therefore to be satisfied, from her own mouth,.of the truth of what he pretended to have heard; or to know how they understood the command of God: for so these words may be translated, " Is it true indeed, hath God said, Ye shall not eat of every tree/’&c. Which is a very ancient interpretation, and more probable than theirs, who would have the Hebrew particles, aph hi, signify as much as utnt: " Although God hath said, Ye shall not eat, notwithstanding ye shall not die." So they suppose he was going to add; but, before he had spoken the latter part of the sentence, Eve interrupted him, saying, " We may eat of the fruit of the trees of the garden/’ This had been too gross, flatly to contradict what God had said: whereas the beginning of the verse tells us, he went more subtilly to work. inviting; by its being always in her eye, as well as very beautiful; and raised, perhaps, the greater wonder in her, that God should forbid a thing which he had made so eminent for its beauty. Hereupon she yielded, and (as it follows) u took of the fruit thereof and did eat."; And gave unto her husband tvith her.’] Who returned to iier, it is likely, as she was eating the fruit; and was,$oon persuaded to bear her company^ for it immediately follows, " and he did eat" It is a question, whether he debated the matter with her,.till he was satisfied with the arguments that moved her to eat; or his great affection to her drew him in, to do as;sbe did: without, any, other consideration, perhaps, than’ -this; that he chose rather to die, than out-live one, whom •lie loved most passionately. To this last, the apostle’s wojds seem to incline, (1 Tim. ii. 14.) “Adam was uot deceived:” though they do not necessarily signify, it must be confessed, that he was not seduced by the tempter’s arguments; but only that Eve was first seduced, and then helped to seduce him. So that he might be wrought upon, both by those arguments, and by his affection also to Jus wife: but could have been deceived by. neither, had he not J>een first guilty of a great awpo<reia and paSvpia, (as.St. jQirysostom calls.it) heedlessness and non-attention, arising I from sloth and negligence. The reflection which Gregor. •Nazianzen. makes upon her gazing upon the beautiful ftuit is this; tyevyiaptv rdg ev^poiag* elg ijfi&Q avrovs fi(TVfj.ev,.&c. (Orat. xlvii. p. 700. IK) And she said, The serpent beguiled me.] My weakness was deceived by tho cunning of (he devil. Tims she also threw.the blame upon another. But God, ho doubt, convinced •them both of the greatness of their guilt, and tho miserable condition * into which they wero fallen by their transgression,, before he ended tliis discourse with them.’ Which shews the infinite mercy of the Creator of all, who would not abandon them; but sought ailer them to save them, when they had lost themselves. more place found for the. dragon and his angels in heaven;" i.e. the devil utterly lost his sovereignty in that state; as Mr. Mede interprets it. And thou slialt bruise his heel] This victory over the* devil was not to be gotten without blood: for the devil did all that he was able to destroy this seed. But that was im-: possible to be done; he could only assault his lower part,* (called here the heel,) viz. his body or flesh: which, by his. instruments, he persecuted, despitefully used, and at last crucified. By which very means (so admirable was the wisdom and goodness of God) the seed of the tvoman conquered the devil, as the apcstle shews, Heb. ii. 14, 15. For it must be here noted, that Christ was properly and literally the seed of the woman, and not at all of the man: being born,. without him, of a pure virgin. The tender mercy of God also must here be acknowledged; which gave our first parents hope of a recovery, as soon as they were fallen: by making them this most gracious promise. “Which, though here something obscurely delivered, grewclearer and clearer, in every age, till Christ came. It cannot be denied, likewise, but that by seed may be understood (collectively) all the faithful, who, by the.power of their Lord, vanquish all the power of their spiritual enemy, (see Luke x. 19.) Yet so, that we must confess, therewas one eminent seed here primarily intended, by. whom they overcome. Unto whom another seed is not here opposed in this last part of the verse, (as in the former part,) but the serpent himself: which points out a single combat (as I may call it) between this promised seed and the devil. But if we will take in the other sense also, understanding by seed, Christ with all his. members, then the bruising their heel signifies (as Mede expounds it) the devil’s deceit and guile in assaulting us unawares; as they do who come behind others, when they do not observe them, and catch hold of their heel. For that this is an emblem of guile and deceitful dealing, appears from the story of Esau and Jacob; the latter of which had his name from catching his brother by the heel at his birth, which Esau took for an.indication of his beguiling him, as, he did two times. See Discourse xxxvii. p. 184. It is fit, I think, here to note further, (what the learned Mr. Allix hath observed,) that God in this promise did a particular kindness to our father, Adam. Who having been seduced by his wife to eat the forbidden fruit, it might have occasioned a breach between them; had not God taken care to prevent it, by making this gracious promise of a Redeemer, to depend upon his union with his wife: from whom, he assures them, One should descend that should repair their losses. The time likewise when this promise was made is re– markable: which was, before God had rejected Cain and preferred Scth to him; and long before any restriction made to Noah’s family, or Scm’s (who derived from him), that all the world might look upon the Messiah as a common benefit to all the sons of Adam. Ver.lG. Unto the woman he said.’] Next to the serpent, the tvoman receives her sentence (as Mr. Mede well notes), because she was more in the fault than Adam: being guilty, as his words are, (Discourse xxxviii. p. 287.) both of her own personal siu.and of her husband’s also. Whence it is, that he, who had. only sinned himself and not. caused others to sin, had his judgment last of all. This should be a little more consideredthan it is, by all those who not only do evil, themselves, but draw others into the 1 same guilt… ■ •. > I will greatly multiply thy sorrow and conception.’] i. e. Thy sorrow in thy conception: which includesall the time of women’s going with child; when they frequently nauseate all their food,. or have troublesome longings, and endure many other things which are very grievous to them; especially when they are in danger to miscarry of their, burden. In sorrow shalt thou bring forth children.] Brute crca-. tures are observed to bring forth their young, with far less pain, and difficulty, and danger, than women commonly * have in their labour. Who, after they are delivered of their children, are still in danger, by many accidents: especially when that stays behind which should follow the birth/ (as it sometimes doth from various causes, noted by Bartholinus, in his Hist. Anatom. et Medic. Cent. v. Hist;, xxxii. n. 3.) which occasions sore torments, and puts their lives in the greatest hazard. And thy desire shall be to thy husband.] That is, it shall. be subject to him; as the Vulgar Latin and Aben Ezra expound this phrase: which is so used, iv. 7. And he shall rule over thee.] Have power to control thy desire. This looks like putting her more under the will other husband, than was intended in her first. formation: because she had not given a due regard to him; but eaten the forbidden fruit,. without staying to consult him. and ask his advice.. Some of the Jews reckon up nine punishments, besides death, which God inflicted upon Adam; and as many upon Eve. (Sec Pirkc Eliczcr, cap. xiv. and Vorstius upon him.) Till thou feturn to the ground.’] i. e. Till thou diest, and mouldcrcst into dust. For out of it thou wast taken.’] From whence thou wast taken, as it is explained, vcr. 23. which shews the particle ki is not always to be translated for; but sometime whence, or whom, as (iv. 25.) " God hath given rac another seed instead of Abel, VUT O whom Cain slew.” The rest of this verso needs no explication. derness, after the giving of the law. For the glory of the Lord, I take it, here appeared, at the expulsion of Adam and Eve, in a most dreadful manner; to deter them from attempting to come near this place again for fear of being consumed. And a flaming swordJ] Or, flame of a sioord. Concerning which Maimonidcs thus discourses: (p. i. More Nevoch. cap. 4.) Our wise men understand by lahat (flame) an angel: according to the psalmist, " He maketh his angels spirits; his ministers (lohet) a flaming fire " (Psal. civ. 4.) That is, one of the seraphims, or a flaming angel, in the form of a flying fiery seraph (or serpent), whose body moving in the air rdfcembled the vibration of a sword, was appointed, with the cherubims, to guard the entrance of the garden. For the cherubims and seraphims, are frequently mentioned in Scripture as attendants upon the. Schechinah, or Divine Majesty: which appeared here in great glory, at the passage into the garden of Eden; as it did in aftertimes at the door of the tabernacle of the congregation of Israel, to their great astonishment. Wliich turned every way J] “Angels,” saysMaimonides, in the forcnamed place, " can turn themselves into all forms and shapes: some of which strike greater terror into those that behold them than others do/’ But I take this expression, not to signify mutation of shapes, but the motion of the angel: which was. so very swift and glittering, that devouring flames seemed to come streaming out on every side… To keep the way of the tree of life.’] To secure the passage into the garden of Eden, where this tree was; that none should dare to attempt a re-entrance. But Adam was so far from thinking of this, that, if the eastern traditions were to be credited, I should add, he plunged himself into the deepest sorrow for a long time; bewailing his sin, begging pardon, &c. till God dispatched an angel to comfort him, and further assure him of his favour: which being but probable conjectures, I say no more of such matters. Nor can I assert, with any degree of confidence, what our great primate of Ireland says, in his Annals, that it seems to have been the tenth day of the world’s age, when Adam was cast out of paradise: in memory of which calamity, the solemn day of expiation, and the great fast, was instituted in aftertimes, wherein all were to afflict their souls, (Lev. xvi. 29.) This indeed is the doctrine of the Jews, who say, " The great day of expiation (which was on the tenth of September) was appointed and sanctified from the creation of the world:" but there is no other authority for it. - It will be more useful, I think, to observe what footsteps there are of these things remaining in the gentile world. I will mention but two. One of which is noted by Euscbius, who shews (lib. xii. Prsepar. Evang. cap. 11.) that Plato, in his Symposium, hath preserved the memory ef Paradise: his r>l?roc At6 c, garden of Jupiter, being the same with this garden of God, in which man was at first placed. The other by St. Austin, who says, Pherecydes, the scholar of Pythagoras, called the beginner of evil; “Otyiwvta: that is, a demon an the shape of a serpent. So Heidcggcrus observes out of him, Exercit. iv. De Adamo et£va, n.£2.
Genesis 3:1
Notu the serpent. Or, that serpent (as some think it should be translated) which the tempter made use of, as his instrument to deceive. Was more subtilJ] The whole species of serpents is noted by Aristotle (lib. i. Histor. Animal, cap. 1.) to be /j«A«7ra £ Vt/3ovXoc, extremely insidious; but this was extraordinary wily. What sort it was is not here expressed: but all agree there is now none like it; the curse of God having degraded it. St. Basil in his Book of Paradise (p. 627.) saith, it was not a frightful creature, as it is now, aXXk 7rpotjYivt)c Ka\ ftfitpoe, but mild and gentle: not Crawling and winding about, in a terrible manner, upon the ground, aXV v^Xoc W irtiwv fitfimttor) but lofty, and going upright upon its feet. Several of the Jews have been of this opinion; and our famous Mr. Mede inclines to it. (Discourse xxxviii. p. 291, &c.) But I take the conjecture of another very learned person, now a bishop of our church, to be far more probable: which I shall endeavour to strengthen. There were (and still are in the eastern and southern parts of the world) serpents having wings, and shining very brightly, like to fire. So we read (Isa. xiv. 29.) of u a flying fiery serpent.” Which fiery serpents are called seraphinis, in Numb. xxi. G. 8. and termed fiery, not. merely with respect to their venom, which made sore inflammations in the bodies of those who were bitten by them, but because they appeared shining like fire when they flew in the air. I * Whence seraphim is the name also of the highest sort of angels, (called the u cirigels of the presence," Isa. vi. 2. 6.) who appeared, I suppose, in some such form with flaming wings. For otherwise, I cannot think serpents would have been honoured as sacred things in so many countries, as we find they anciently were, unless they had been’the symbols of angels. The devil, therefore, I conceive, made use of some such serpent (but of a more surpassing brightness than any now extant), that he might resemble one of the most illustrious angels, who appeared sometimes in the like shape. Which moved Eve the more readily to hearken unto the voice of the serpent; taking it to be one of the heavenly seraphims, which she had seen sometime, in such a splendid form, attend upon tho Divine glory, or majesty: for the angels always made a paTt of the Schechinah. And thus, one would think, Tertullian understood this matter, when he said, (in his book De Prescript. Haeret cap. xlvii.) " Istum fuisse serpentem, cui Eva, ut filio Dei, crediderat f this was the serpent to whom Eve gave credit as to the Son of God. Which, if any one take to be the words of the heretics he is there speaking of; yet those are not which we find in his book against the Valentinians, (cap.’ 2.) where he saith the serpent was " j\ primordio Divinse imaginis prasdo," an usurper of the Divine image from the beginning. (Seo Dr. Tenison of Idolatry, p. 356.) To which that passage in Epiphanius may be added, who mentions some heretics (who might have some truth among them) that said, the woman listened to the serpent, ml iireiSji o>gvlov Qeov,> and believed him, or was persuaded by him, as the Son of God. (Hseres. xxxvii. n. 25.) And,~one would think, Rabbi Bechai had this notion in his mind, when he said (upon the 14th verse of this chapter,) “This is the secret (or mystery, of the holy language), that a serpent is called Saraph, as an angel is called Saraph.” -For which he quotes the forenamed place, (Numb. xxi. G.) and then adds, The Scripture calls serpents seraphim, because they were toledoth hanacash hakadmoni, the offspring of this old serpent: understand this, (so he concludes, as our. Saviour speaks in another case, " Whoso readeth, let him understand/’) as a matter of great concernment. Which can have no other meaning, I think, but this; that the devil, (whom St. John also calls the " old serpent," Rev. xii. 9.) in this serpent here spoken of, counterfeited a glorious seraphim, and thereby seduced Eve to give credit to him. How r ever this be, it is most reasonable to suppose, it was some beautiful creature; by whom Eve thought an angel, who wished them well, discoursed with her: for she was not so simple as to think that beasts could speak;
Genesis 3:2
And the woman said unto the serpent, We may eat of the fruit of the trees’ of the garden.*. She seems to have understood him, as if he thought God had forbid them to eat of any fruit in the garden. And indeed the foregoing question is ambiguous; like those oracles of his which made him be called Aofrac (oblique or crooked), by the ancient heathen; because they had two meanings. She truly therefore reports the sense of.God’s prohibition, in this and the following verse. Though there are those who think she pronounced these words, " We may eat of the fruit," &c. with some admiration, that they should be restrained from one fruit, when God had most liberally granted them all the rest. The reason of which she did not know, and shewed her desire perhaps to understand it.
Genesis 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, nor touch it, lest ye die.*. Some fancy the woman here began to prevaricate in two things: First, In saying they might not touch it: Secondly, In saying only there was danger if they meddled with it, and not an absolute threatening. Of which the devil, they think, took advantage; and immediately assured her, there was no danger at all. This last they grounded upon the Hebrew particle pen, which we translate lest, and expresses a doubting. But I do not think either of these observations are solid: for that particle does not always imply a doubt, as we. may learn from the second psalm, the last verse, and many other places: and the touching of the fruit, signifies the plucking it off from the tree, in order to eat it: which was expressly forbidden.
Genesis 3:4
Ye shall not surely die. You are under a mistake: death will not be the certain consequence of your eating this fruit: for God is too good to inflict such a heavy punishment for so small a Ikult.
Genesis 3:5
For God, &c.J The particle ki, which we translate for, signifies here as much as but (as Abarbinel and others observe), just as in Psalm cxv. 1. So the meaning is, you shall be in no danger, but quite contrary, be great gainers by tasting of this fruit: as God himself knows, who only keeps you in awe by his threatening, but will not be so severe as to execute it; when he sees you much improved, not impaired by eating of it. Tlien your eyes shall be open.] For you will immediately discover abundance of things, whereof you are now ignorant. And ye shall be’ as gods.] Like unto us, tho angels of God: who are frequently called Elohim, i.e. gods, in Scripture. Thus Maimonides understands it, (More Nev. pars i. cap. 2.) and Onkelos, who translates it princes, meaning angels, who are called *Apxai principalities, and powers, &c. Knowing good and evil.] i. e. All manner oC things. Or, as some of the Hebrews understand it, " Know what is fit for you to do, without any advice or instruction, and without any restriction, being subject to none; but enjoy freely what you please." For to knoio is sometimes as much as to enjoy, in the scripture language. So that according to this interpretation, he promises them likeness to God himself; who is absolutely free, and subject to none. But in this suggestion the devil proved, what our Saviour says of him, that he was " a liar from the beginning:" for there are no less than four lies (as some reckon them) in these two verses. Which makes it seem strange that Eve should give credit to these suggestions, which were very foolish: it being incredible thai God should envy them any thing, who had given them their beings, and innumerable blessings. I can give no account of it but this: that when we are searching after the reason of things as she, I suppose, was of this prohibition) and cannot find it; if one be suggested to us, which never came into our mind before, though in itself unlikely, we are ready to catch at it, and to be pleased with it: for when the mind is weary with inquiring, it is satisfied with a false reason rather than have none. The promise also of knowledge was very tempting; especially of such knowledge as he gave her hope would raise and advance her to a more noble condition. And it is likely she thought an heavenly minister (as she took him to be) might understand God’s meaning better than herself.
Genesis 3:6
Andwhen the woman saw the treeivas good, &c. This verse gives a further account of that which seems very strange, the disobedience of our first parents. She looked so long upon the forbidden fruit, till she not only had an appetite to it, as excellent food, but was taken with its beautiful colour; and was also strongly possessed,,by the persuasion of the old serpent, that her mind would be no less pleased than her palate by an increase in knowledge and wisdom. These were powerful temptations, (expressed in these words, " Good for food, pleasant to the eyes, and to be desired to make one wise,") and she could sec no evil in the thing itself; it being the mere pleasure of God, of which she did not apprehend the reason, thatmade the eating of it a crime. This fruit also was planted, not in an obscure place, but " in the midst of the garden," (ver. 3.) near to the tree of life: which made it the more
Genesis 3:7
And the eyes of them both were opened. Not in the sense the serpent promised, but a very much different: for they soon saw their folly, and made sad reflections upon -what they had done. And tliey knew (or felt) that they were naked.] A cold shivering seized on. them; and they perceived also that they were stripped of their intellectual ornaments, (as Athanasius expounds it, contra Gentes, p. 4.) and blushed also at their bodily nakedness, of which they were not before at all ^shamed. And they sewed fig-leaves together.] Or, twisted the young twigs of the Jig-tree, with the. leaves on than: which are very broad in the eastern countries. Pliny reckons Ihis among the trees that have the largest leaves, (lib. xvi. cap. 24. and cap. 2G.) where he saith, ithath" folium maximum, umbrosissimumque," the greatest and most shady leaf of all other. And made themselves aprons.] A covering, which they girt about them.
Genesis 3:8
Arid they heard the voice of the Lord walking in tJte garden!. The sound of the majestic presence, or the $lory of tiie Lord, approaching nearer and nearer unto the place where they were. For the walking may be referred to voice, as well as to the Lord: signifying that the sound, as I said (for so voice is often used in Scripture) of the Divine Majesty’s approach, came still nearer, and’ made a louder noise, to terrify them. For thus the word walk is applied to the voice (t. e. sound) of the trumpet at the gi> ing of the law, when Moses says of it, (Exod. xix. 19.) ptm l^Vf ft walked, or increased, ami grew stronger. • Justj5o,I conceive, the sound, which the motion of the Schechiuah made, did at this time. And that, In the cool of the day.] When the wind began to rise (so it is in the Hebrew, in the wind of day); that is, towards the evening, as most understand it: for then there was wont to be a gentle breath of wind; as Aristotle observes k of his country, ro*> Ztyvpov npbg n)v foiXrjv wiiv, the west wind was wont to blow towards the close of the day. Which being a soft and gentle gale, the sound they heard was the more astonishing, which seemed to threaten a dreadful.storm. Onkelos thus paraphrases the first words, " they heard the voice of the Word of tbe Lord:" that is, of the Son of God; who appeared in very glorious clouds, or rather in flaming fire, of such an amazing brightness, that they were jiot able to endure the sight of it. For so it follows: Adam and his wife hid themselves from the presence of the Lord. God, &c.] It is plain by this there was the appearance of an extraordinary presence;.which affrighted them, and jnade them run " among the trees of the garden," i.e. into the thickets, or closest places they could find there. I. cannot but think the Schechinah, or Divine Majesty* appeared quite otherwise than formerly; that is, not in so mild a lustre as when they were first acquainted.with him; -but in a more terrible burning light, as if it would consume them. For so we read in after-times, that the same Lord, whoappeared untoMoses “in a flame of fire outof the midst of the bush,” (Exod. iii.2.) eame down in a more dreadful manner, at the giving of the law, from Mount Sinai • when the mountain was " altogether on a smoke, (Exod.. xix. 18.) because the Lord descended upon it in fire:" and. that fire so great, that it flamed " unto the midst of heaven, (Deut. iv. 11.) with darkness, clouds, and thick darkness."
Genesis 3:9
And the Lord God called unto Adam. As he did to Moses put of the bush, (Exod. iii. 4.) and to Israel out of the midst of the fire, (Deut. iv. 12.) And said unto him.] With a majestic voice, against which he could not stop his ears. Wliere art thou?] Why dost thou run into covers, like the wild beasts?. Sueh questions -do not argue innocence in him that asks them; but are intended to awaken the guilty to a confession of their crimes: as appears from (iv. 10.) “Where is Abel thy brother?” Of whom Cain stubbornly refusing to give an account, the Lord said immediately (to shew he needed not to be informed), " The voice of thy brother’s blood crieth unto me from the ground."
Genesis 3:10
And he said, I heard thy -.voice, and I was afraid, because Itvasnaked, &c. The very sound of the approach of thy presence so affrighted me, because I found. I had lost my innocency, that I hid myself from thee. This was a foolish and vain attempt; but as guilt makes men fearful, so thatbereaves them of all consideration.
Genesis 3:11
And: he said, Who told thee that thou wast naked?. Divested of tho3e noble endowments, which I bestowed on thee? Hast thou eaten? &c] Transgressed my commandment?
Genesis 3:12
And the man. said, Thewoman whom thougavest r &c. I confess my guilt; info which I was drawn by her whom thou gavest me for an help. Thus we are aptto excuse and palliate our faults; by laying that load upon others, with which we ought to charge ourselves.
Genesis 3:13
And the Lord God said unto the woman, kc. What moved thee to violate my commamj?
Genesis 3:14
And the Lord said unto the serpent, Tlwu art cursed, &c. It is observed by Tertullian, that though God inflicted punishments on Adam and Eve, yet he did not curse them," as he did the serpent, ut restitationis candidates, they standing far for a restitution to his favour, (lib. ii. adv.Marcion.cap.25.) And I may add, God did not begin with them; but first sentences the serpent, before he proceeds to judgment upon them: which denotes that hc(thc old serpent) was the great offender, being the first mover •to sin; which made his crime more grievous than theirs. * Now, to be cursed, is to be deprived of what was before enjoyed, and doomed to a miserable wretched condition of life: the particulars of which follow. The only difficulty is, why the serpent (literally so called) should be.cursed, as it manifestly is, (though the devil also, I shall shew, is intended) being but an instrument which the evil spirit used; and had neither will to sin, nor yet under-.standingor knowledge of what the devil did. It is commonly answered, that this is no more than the curse which God inflicted upon.the earth (which was not -capable of sinning) for Adam’s sake, (ver. 17.) But still the reason of that curse is inquired; which is evident enough: man himself being punished by the curse upon the earth: which.did.not yield its fruitso plentifully and so easily, as it had done before his transgression. And the reason of this.curse upon the serpent may be the better discerned, by another instance which we find Exod. xxi. 28. where an ox, which gored a man or woman that they died, is ordered to be stoned, and his flesh not to be eaten. This sure was to shew the great value God set upon man’s life: which he secured also by this punishment; which moved all owners to look well to their beasts that might endanger it. Even so was the serpent condemned, in mercy to Adam and his wife (whom, it is manifest by what follows, God intended to restore into his favour), that they might be ever mindful of the foulness of their guilt, and excited to repentance; by seeing a noble creature (who was but the instrument of it) so extremely debased into a most vile condition… Upon thy belly shall thou go.] This shews the serpent was a more noble creature before this fact: but changed after it, from a flying seraph (as the word is, Numb, xxi, 6.) into a foul creeping serpent; not moving aloft.in the air, but crawling upon the earth, and licking the dust So it follows: And dust shall thou eat, all the days of thy life.’] There is no viler food than this: which doth not signify the serpent should feed upon nothing else; but that creeping on the ground it cannot but lick up much dust together with its food, whatsoever that be.,. All this is, literally, the curse of the serpent: but as the devil lay hidden under the covert of the serpent, though he be not named; so his curse is intended in this curso of the serpent, though it be not separately mentioned: as appears by the following verse, which has a peculiar respect to (he devil under the name of tho serpent. And the devil’s curse in general was this: to be thrust down further than before, from his ancient heavenly habitation; and condemned to live in the lower smoky region of the air: where he hath lost all relish of celestial enjoyments, and pleases himself only in his yilc endeavours to make mankind as wicked as himself. Ver. lf>. Itcillput enmity between thee and the woman, and between thy seed and her seed.] An irreconcilable feud, throughout all generations. Which is true of the serpent, literally understood, between whom and mankind there is such an antipathy, that it discovers itself both in the natural and sensitive faculties of them both: their humours being poison to each other; and man being astonished at the sight of a serpent more than any other creature: and the serpent in like manner at the sight of a man, especially (if naturalists say true) of a naked man. Thus, Mr. Medc, (Discourse xxxix. p. 21)5.) But this is far more true and certain of the spiritual serpent, the devil and his angels (who joined with him in his apostacy), and the woman and her seed, in whom these words arc more literally fulfilled. For Mahnonides justly admires, that the seed of the woman should be only mentioned, and not of Adam, (without whom she could have no seed; which therefore must be his seed) and that it should be said of her seed, not otitis, that it bruised the serpent’s head (More Nevochim, pt. ii. cap. 30.) " This," saithhe," is one of the passages in Scripture which is most wonderful, and not to be understood, according to the letter; but contains great wisdom in it.’* In which words ho wrote more truth than he was aware; but was not able to unfold this hidden wisdom, as we Christians, blessed be God, arc able to do. For this seed here spoken of is Christ, as both the Targums (that ascribed to Jonathan, and that called thcllicrusalcm) expound it; and as we are taught to.understand it, by God’s words to Abraham, when he renewed this promise: “In thy sccd(that is Christ, saith the apostle) shallall nations be blessed,” (Gen. xxii. 18. Gal. iii. 8. 16.) For he vanquished the devil, who had now vanquished mankind. So here it follows, It shall tmdse thy head.] i. e. That seed of the woman shall despoil thee of thy power (meaning the devil), and abolish thy tyranny. For in the head of the serpent (to which there is here an allusion) lies his strength: as Epaminondas represented to the Thcbans, when he exhorted them to set upon a band of Lacedemonians, by shewing them the head of a vast snake, which he had crushed (n)y Ke
Genesis 3:17
And unto Adam he said, Because thou hast hearkened to the voice of thy wife, &c. : Been so weak, as to mind her more than me.,.; * > * * * Cursed shall the ground be.] It shall not bring forth so plentifully, nor so easily as it did.: For thy sake.] Because of thy sin; which shall be punished partly by its barrenness. In sorrow shalt thou eat of it.] It shall cost thee a great deal of labour and toil, before thou reapest the fruits of it. • All the days of thy life.]. Every part of the year shall bring along with it new wearisome labours.
Genesis 3:18
Thorns and thistles, &c. It -shall cost thee abundance of pains to root up the thorns, thistles, and unprofitable weeds; which shall come up instead of better plants. And thou shalt eat the herb of the field.] Be. content with such things as the common field produces; instead of the delicious fruits of paradise. Here the Rabbins cry out, f Mcnsura pro mensura;" behold the justice of God, who served man in his kind! He was not satisfied with the choice fruits of the garden in which God put him; and therefore he took them from him, and sent him to eat the ordinary food of beasts; and that not without hard labour, i (Maimon. More Nevoeh. pt. i. cap. 2.) Vet. 19. In the sweat of thy face, &c] Some conclude from hence, that the earth brought forth before the fall withoutany pains to cultivate it. And indeed there needed none; all things being produced at the first, by the Divino: power, in full perfection. But.what labour would have been necessary in time, if man had continued.innocent, wc do not know: only.these words signify, that less toil would have served than man must now take for their sustenance. -■!.’"/.;.’, •’ t
Genesis 3:20
And Adam gave names, &c. Or, though Adam gave names to all creatures; yet, among them all, when they were brought before him, there was not a fit companion found for him. It doth not follow, from his giving names, that he knew the nature of all those creatures: for tho names of them in Scripture (which they who are of this opinion generally suppose were the names given by Adam) are taken from tbeir voice, their colour, their magnitude, or some such external difference, and not from their nature. Therefore, this imposing names upon them, denotes rather his dominion than his knowledge. The anonymous author of the Chron. Excerpta before Joh. Antioehenus Malala, says, That Adam imposed names upon all creatures, Kara xtXevatv OtoD, by the commandment of God, ri> <? avTov ovofia ku\ rrjc yvvaixoc abrov “AyyeXoc Kvpiov elirey avrolc> but his own name and his wife’s were told him by an angel of the Lord. Vcr. 21. And the Lord God caused a deep sleep, &c] Whereby he was made less sensible of the pain, which Otherwise he would have felt in the opening his side, if his mind had not been wholly intent upon something else. As it was in this sleep; which was accompanied with an extasy, (so the LXX. translate this word, and it is agreeable to what we read Job iv. 13.) wheroin was represented to his mind, both what was done to him, and the mystery of it; as appears by ver. 23, 24. Vid. Epiphan. Haeres. xlviii.n. 4, 5, 6. And he took one of his ribs.’] Tho. Bartholinus, a late-famous physician, thinks it probable that Adam had thirteen ribs on each side, and that God took away one pair, with the musculous parts that adhere to them; and out of them made Eve. For commonly men have but twelve ribs, though sometimes there have been found (as Galen and Riolanus upon bim testify) those who liave had thirteen, and, very rarely, some who have had but eleven: as Bartholin himself observed in a lusty strong man whom he dissected, anno 1657, who had but eleven on one side, and a small appearance of a twelfth on the other. (Histor. Anatom. et Medic. Centur. v. cap. 1.) It is fit here to be observed, that God did not form Eve out of the ground, as ho had done Adam; but out of his side: that he might breed the greater lovo between him and her, as parts of tho same whole. “Whereby he also effectually recommended marriage to all mankind, as founded in nature; and as the re-union of man and woman. It is likewise observable, that there is no mention here of his breathing a soul into her, as into him: for Moses only explains what was peculiar to Eve (which was her being made out of his side); the rest is supposed in those words, (ver. 19.)” I will make him an help meet for him;” which the Vulgar Latin rightly translates simile ei, like unto him. For so theHebrew word kenegdo is used by the Jewish writers, particularly by Benjamin in his Itinerary; where, speaking of the Jews at Germuda, and naming several, he says, there were many more kenegdem, like unto them. And so the word <W* among the Greeks denotes likeness and similitude, as well as contrary. Of which see Const. 1/ Einpereur, Annot. in Benj. Tudel. p. 13$. The woman therefore was in all things like him: only he made out of the earth, she out of him: that he might cleave to her with the dearest love and affection. It was also said before this, (i. 27.) that both man and woman were’made " in the likeness of God." And closed up the flesh, instead thereof] Made the flesh as firm ns it was before. Called her name Eve.] Some think she was called Isscha before, and now he changed her name into Eve: in belief that God would make her (he mother of all mankind, and of the promised seed particularly; by whom (as D. Chytrasus adds) he hoped to be raised from the dead to immortal life. Mother of all living.] Of all men that should live hereafter, or of Him that should give life to mankind. So Ha-^ vali may be interpreted, viva or vivificatrix: because she was the mother of all mankind, or because mankind, now sentenced to* death, were by her seed to be made alive. Vcr. 21. Unto Adam and his zvife did the Lord God make coats of skins, &c] The first clothes of mankind were of the leaves of trees, which they made themselves; being ready at hand, woven by Divine art. The next were of the skins of beasts; which were much warmer, and better able to defend them from the injury of cold and weather: and these were made by God’s direction. Who having made a most gracious covenant with our first parents, (vcr. 15.) it seems not unreasonable to suppose, that he also signified to them, they should, for the confirmation of it, offer to him sacrifices: by the blood of which; covenants were ratified, in after-times, from this example. For it is not likely, that the beasts, of whose skins these coats were •made, died of themselves; or that they were killed merely for tliis use, or for their food. And, therefore, what is so probable ias that, by God’s order, they were slain for a sacrifice to him, (the better to represent to them their guilt, and that the promised seed should vanquish the devil, and redeem them, by shedding his blood) and that of the skins of those beasts God directed coats to be made to clothe them? But whether by dressing them and making leather of them, or" only by drying tlicm,“and letting the hair still continue on them, we cannot tell: certain it is, that this w r as a very ancient sort of clothing; as \vc learn, not only from profane authors, but from the sacred; particularly Hcb. xi. 37. The Jewish doctors have carried this matter so far, as to Say, that Adam being a priest, these ere his priestly garments. The skin, indeed, of the burnt-offering, under the law, is given to the priest, (Lev. vii. 8.) but not to mako him clothes: and Eve, if this were true,* must have been a priest also; for she had a coat made of skins, no less than Adam; who, they fancy, left this coat to his posterity. So that Noah, Abraham, and all the rest of the patriarchs (as Abclthgy say did) sacrificed in the very samo coat; till Aartin was made high-priest, and had special garments appointed him by God. Among which, one being called by this very name of iWO (Exod. xxviii.) it gave ground to this idl6 conceit.
Genesis 3:22
And the rib, Sec. made he woman. ~. Which was as easy for the Divine power to do, as to niako the man himself out of the earth. And brought her to Arm.] Not merely by conductingherto the same place where he was; but the Divine Majesty (which now appeared to Eve) presented and gave her to him, to be his wife. God himself made the espousals (if I may so speak)betwecn them, and joined thein together in marriage, Behold, the man is become, &c] Man, in this place, includes woman: and these words are generally thought to be spoken sarcastieallv; to approve their great folly, in thinking to increase their knowledge, whether God would or no. Like one of as.] These words plainly insinuate a plu-. rality of persons in the Godhead; and all other explications of them seem forced and unnatural: that of Mr. Calvin’s being as disagreeable to the Hebrew phrase, as that of Socinus to the excellency of the Divine nature. This, I think, is well proved by Theodorick Hackspan, Disput. iv. Dc Locut. Sacris, n. 15, &c. And now, lest he put forth his hand, &c] This seems an abrupt kind of speech; something being kept back: as, let us turn him out (or some such-like words), " Lest ho take also of the tree of life, and live for ever.” Which many of the ancient fathers look upon as a merciful dispensation that man might not he perpetuated in a state of sin. So Irenasus, (lib. iii. cap. 37. and Greg. Nazianz. Orat. xxxviii. p. G19.) God thus ordered, “Iva firj dSavarov.?/ to kclk6v, Ka\ ylvzrai <pt\ap6pt07ria >/ TifAwpla, &c. that sin might not be immortal, and the punishment might be a kindness. Which h6 repeats, Orat. xlii. p. 681. So Epiphanius also, (Haeres. xxxvii.” n. 1.) " When man had spoiled himself, God unmade him, that ho might make him better." And Methodius in him, (Hasrcs. xliv. n. 24, 25, &c. and 29.) where he proceeds so far as to say, that death was not sent upon man, It* wu-ji nvl, out of any evil design to him, but as a mercy.
Genesis 3:23
And Adam said, &c. Now indeed I have found, what I could not see before among all God s creatures, another self. She shall be called woman, &c] Partake of my name, as she doth of my nature. For he called her Isscha, as he was called Issch. From whence Sepher Cosri and Abarbinel endeavour (in a very long discourse) to prove tho Hebrew to be the primitive language. And Abarbinel observes theChristians to bo of the same opinion, quoting, for a proof of it, St. Austin’s book, De Civitate Dei. Therefore God sent him forth, &c] Or, cast him out: and that with reproach and disgrace; as Abe& Ezra observes the Hebrew word, in this form, to signify. And so cast him out, that ho should not return again. To till the ground from whence he was taken.] This confirms what I said upon the second chapter: (vcr. 8.) That Adam was made in another place, and thence brought into paradise: from whence, being now expelled, he was sent back to the place where he was first formed; there to labour in all the toils of husbandry. Though, it must be con* fessed, these words may signify no, more, than those ver. 19. of this chapter, that ho had his original from the earth: by the tilling of which he was put in mind of his return thither. Vcr. 24. So he drove out the man.] (With his wife) or, as Abcn Ezra translates it, after he had driven him out, he placed, &c. This word tSTtt is that which tho Hebrews properly use in divorces; and therefore denotes, they think, that the Lord put him away from his presence, as a man did his wife, to whom he gave a bill of divorce: or, as a prince banishes a subject that hath rebelled against him, whom he sends into exile out of his own country. And he placed at the east of the garden.] This shews the entrance into paradise was from the cast: at which entrance Adam being cast out, it is likely he afterward inhabited some of the eastern countries. Eutychius, patriarch of Alexandria, saith a mountain in India; which tho Mahometans commonly call Sarandib, as Mr. SclScn observes, (lib. i. Dc Syncdr. cap. ii. p. 452, &c.) But Abcn Ezra’s conjecture seems more reasonable, that he dwelt in some country not far from paradise. Cherubims.] Some of the heavenly ministers, that waited upon the DivincMajcsty: who were called by this name in Moses’s time, when he wrote this history in the wil-
Genesis 3:24
Therefore shall a man leave his father and mother, and cleave to his wife. Cohabit with her, rather than with his parents (if they cannot all dwell together), and be joined to her in tho closest and most inseparable affection: as if they were but one person, and had but one soul and one body. That is the meaning of the next words, And they shall be one flesh.’] Most intimately conjoined in entire and inseparable love. Which arose from the singular union of (he flesh of our first parents; one of them being taken, out of the other. From whence Maimonides and other Hebrew doctors infer all mixture with beasts to be contrary to nature; who are neither one flesh with us, nor one with another. For in this our bodies, as well as our souls, have a pre-eminence above theirs; which were not made one flesh after such a manner as man and woman were. They hence also conclude all incestuous marriages, &c. to be unlawful, as may be seen in Mr. Selden. (De Jure N. ct G. lib. v. cap. 2.) Their observation is more pertinent, who take notice, that God, creating and joining together but one man and one woman in the beginning, intended mankind should be so propagated, and not by polygamy. Which in process of time indeed became tho general practice; but " from the beginning it was not so/’ as our Saviour speaks in the case of divorces. Which he concludes, from these very words, were against the Divine institution, which made " two to be one flesh;" (Matt. xix. 5, 6.8.) so he interprets these words, (and St. Paul doth tho same, 1 Cor. vi. 16.) " they shall be one flesh:" and so doth Jonathan’s Paraphrase, and the Samaritan Code, as Mr. Selden observes, in the place now named. *
And they were both naked, the man and his wife. They did not yet find any necessity for clothes. And they were not asliamed.]- Did not blush; no more than little children do, when they behold one another naked, and embrace with an innocent affection. Besides, there was nobody but they two (who in effect were as one) ta behold them: and therefore they had no more reason (o blush, than a man doth when he is naked alone by himself,