Bibelkommentare

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

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

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

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

I hid myself, out of reverence to thy glorious majesty.

That thou wast naked; or, that thy nakedness, which lately was thy glory, was now become matter of shame.

Whereof I commanded thee; concerning which I gave thee so severe a charge upon pain of death.

I have eaten, not by my own choice and inclination, but by the persuasion of this woman, whom thou gavest to be with me, as a meet help, a faithful friend, and constant companion, supposing that it was not good for me to be alone, which the event shows would have been much better for me. Thus Adam excuseth himself, and chargeth God foolishly with his sin.

I did eat, out of complacency to her, not from any evil design against thee.

How heinous a crime hast thou committed! What a world of mischief hast thou by this one act brought upon thyself and all thy posterity? Or, why hast thou done this? What causes or motives couldst thou have for so wicked an action? What need hadst thou of meddling with this forbidden fruit, when I had given thee so large and liberal an allowance?

And the woman said, The serpent, a creature which thou hast made, and that assisted by a higher power, by an evil angel, for such I now perceive by sad experience there are,

beguiled me, a weak and foolish woman, whose seduction calls for thy pity, not thine anger;

and I did eat, being surprised and over-persuaded against my own judgment and resolution.

Unto the serpent; or rather, this or

that serpent, which, as was said before on Genesis 3:1, was no ordinary serpent, but a serpent acted and assisted by the devil; and therefore this sentence or curse is pronounced against both of them:

1. Against the serpent itself, which though an unreasonable creature, and therefore not subject to a law, and consequently not capable of guilt or sin, Romans 4:15, yet, being the instrument of the devil’s malice, is rightly punished; as other beasts being abused by man’s sin did suffer together with him, Exodus 32:20 Leviticus 20:15-16, not for their crime, but partly for the punishment, and partly for the benefit of man, who is their lord and owner, Psalm 8:6; for whose sake seeing they were made, it is not strange if they be punished for his use, that in their punishment man might have a demonstration of God’s anger against sin, and a motive to repentance. See Poole on "Genesis 6:1", and following verses to Genesis 6:22. See Poole on "Genesis 7:1", and following verses to Genesis 7:24.

2. Against the devil, who is here principally intended, though as he lay hid in the body of the serpent which he possessed and used, so his curse is here mentioned under the cover of the serpent’s curse, and under the disguise of such terms as properly and literally agree to the serpent, but are also mystically to be understood concerning the devil; with whom the Lord entertaineth no conference, as he did with Adam and Eve, whose sin was less than his, and whom God meant to bring to repentance; but immediately denounceth the curse against him, as one that sinned against much greater knowledge, and from far worse principles, not from mistake or misinformation, but from choice and rebellion, from hatred of God, and from mere envy and implacable malice against men.

Because thou hast done this, deceived the woman, and tempted her to this sin, thou art cursed; or, shalt be from henceforth, both really and in the opinion of all mankind: or, be thou.

Every beast of the field; as in other respects, so particularly in that which here follows;

upon thy belly shalt thou go. If the serpent did so before the fall, what then was natural, is now become painful and shameful to it, as nakedness and some other things were to man. But it seems more probable that this serpent before the fall either had feet, or rather did go with its breast erect, as the basilisk at this day doth; God peradventure so ordering it as a testimony that some other serpents did once go so. And so the sense of the curse being applied to this particular serpent, and to its kind, may be this: Whereas thou hadst a privilege above other kinds of serpents, whereby thou didst go with erected breast, and didst feed upon the fruits of trees and other plants; now thou shalt be brought down to the same mean and vile estate with them,

upon thy belly (or rather, breast, as the word also signifies)

shalt thou go, & c. as they do;

and dust shalt thou eat. Dust is the food, as of earthworms, scorpions, and some other creatures, so also of some serpents, as appears both from Isaiah 65:25 Micah 7:17, and from the testimony of Nicander, Theriac, ver. 372, and Philo, an Arabic writer. Or, the dust is the serpent’s sauce rather than his meat; whilst creeping and grovelling upon the earth, and taking his food from thence, he must necessarily take in dust and filth together with it. These two clauses being applied to the devil, signify his fall from his noble state and place to earth and hell; the baseness of his nature and of his food, his delight being in the vilest of men and things, it being now his meat and drink to dishonour God and destroy mankind, and promote the esteem and love of earthly things.

Vers. 15. Though now ye be sworn friends, leagued together against me,

I will put enmity between thee and the woman; and the man too, but the woman alone is mentioned, for the devil’s greater confusion.

1. The woman, whom, as the weaker vessel, thou didst seduce, shall be the great occasion of thy overthrow.

2. Because the Son of God, who conquered this great dragon and old serpent, Revelation 12:9, who came to destroy the works of the devil, 1Jo 3:8, was made of a woman, Galatians 4:4, without the help of man, Isaiah 7:14 Luke 1:34-35.

Thy seed; literally, this serpent, and, for his sake, the whole seed or race of serpents, which of all creatures are most loathsome and terrible to mankind, and especially to women. Mystically, that evil spirit which seduced her, and with him the whole society of devils, (who are generally hated and dreaded by all men, even by those that serve and obey them, but much more by good men), and all wicked men; who, with regard to this text, are called devils, and the children or

seed of the devil, John 6:70, John 8:44, Acts 13:10 1Jo 3:8.

And her seed, her offspring; first and principally, the Lord Christ, who with respect to this text and promise is called, by way of eminency,

the seed, Galatians 3:16, Galatians 3:19; whose alone work it is to break the serpent’s head, i.e. to destroy the devil, Hebrews 2:14. Compare John 12:31 Romans 16:20.

Secondly, and by way of participation, all the members of Christ, all believers and holy men, who are called the children of Christ, Hebrews 2:13, and of the heavenly Jerusalem, Galatians 4:26. All the members whereof are the seed of this woman; and all these are the implacable enemies of the devil, whom also by Christ’s merit and strength they do overcome.

The head is the principal instrument both of the serpent’s fury and mischief, and of his defence, and the principal seat of the serpent’s life, which therefore men chiefly strike at; and which being upon him ground, a man may conveniently tread upon, and crush it to pieces. In the devil this notes his power and authority over men; the strength whereof consists in death, which Christ, the blessed Seed of the woman, overthroweth by taking away the sting of death, which is sin, 1 Corinthians 15:55-56;

and destroying him that had the power of death, that is, the devil, Hebrews 2:14.

The heel is the part which is most within the serpent’s reach, and wherewith it was bruised, and thereby provoked to fix his venomous teeth there; but a part remote from the head and heart, and therefore its wounds, though painful, are not deadly, nor dangerous, if they be observed in time. If it be applied to the Seed of the woman, Christ, his heel may note either his humanity, whereby he trod upon the earth, which indeed the devil, by God’s permission, and the hands of wicked men, did bruise and kill; or his saints and members upon the earth, whom the devil doth in diverse manners bruise, and vex, and afflict, while he cannot reach their Head, Christ, in heaven, nor those of his members who are or shall be advanced thither.