Bible Commentaries

Verse 6. - And (when) the woman saw. "An impure look, infected with the poison of concupiscence" (Calvin); cf. Joshua 7:21. That the tree was good for food. "The fruit of this tree may have been neither poisonous nor beautiful, or it may have been both; but sin has the strange power of investing the object of desire for the time being, whatever its true character, with a wonderful attraction" (Inglis). And that it (was) pleasant Literally, a desire (Psalm 10:17), a lust (Numbers 11:4). To the eyes. Ἀριστὸν τοῖς ὀφθαλμοῖς (LXX.); pulchrum oculis (Vulgate); lustye unto the eyes (Coverdale); i.e. stimulating desire through the eyes (cf. 1 John 2:16). And a tree to be desired to make (one) wise. לְהַשְׂכִּיל (from שָׂכַל -

(1) to look at, to behold; hence

(2) to be prudent, 1 Samuel 18:30.

Hiph.,

(1) to look at;

(2) to turn the mind to;

(3) to be or become understanding, Psalm 2:10)

being susceptible of two renderings, the clause has been taken to mean "a tree desirable to look at" (Syriac, Onkelos, Vulgate, Gesenius, Kalisch, Wordsworth), or, more correctly, as it stands in the English Version, the external loveliness of the tree having been already stated in the preceding clause (LXX, Aben Ezra, Calvin, Hengstenberg, Macdonald). This is the third time the charms of the tree are discerned and expressed by the woman - a significant intimation of how far the Divine interdict had receded from her consciousness. She took of the fruit thereof, and did eat. Thus consummating the sin (James L 15). And gave also to her husband. Being desirous, doubtless, of making him a sharer in her supposed felicity. The first time Adam is styled Eve s husband, or man; perhaps designed to indicate the complete perversion by Eve of the Divine purpose of her marriage with Adam, which was to be a helpmeet for him, and not his destroyer. With her. An indication that Adam was present throughout the whole preceding scene (Delitzsch, Wordsworth), which is not likely, else why did he not restrain Eve? or that he arrived just as the temptation closed (Calvin), which is only a conjecture; better regarded as a reference to their conjugal oneness (Macdonald). And he did eat. And so involved himself in the criminality of his already guilty partner; not simply as being "captivated with her allurements" ("fondly overcome with female charms" - Milton, Par. Lost,' Book 10.), which 1 Timothy 2:14 is supposed to justify'; but likewise as being "persuaded by Satan's impostures," which doubtless Eve had related to him. This much is distinctly implied in those Scriptures which speak of Adam as the chief transgressor (vide Romans 5:12; 1 Corinthians 15:21, 22).

Verse 7. - And the eyes of them both were opened. The fatal deed committed, the promised results ensued, but not the anticipated blessings.

(1) The eyes of their minds were opened to perceive that they were no longer innocent, and

(2) the eyes of their bodies to behold that they were not precisely as they had been. And they knew that they were naked.

(1) Spiritually (cf. Exodus 32:25; Ezekiel 16:22; Revelation 3:17), and

(2) corporeally, having lost that enswathing light of purity which previously engirt their bodies (vide Genesis 2:25). And they sewed. Literally, fastened or tied by twisting. Fig leaves. Not the pisang tree (Muss Paradisiaca), whose leaves attain the length of twelve feet and the breadth of two (Knobel Bohlen); but the common fig tree (Ficus Carica), which is aboriginal in Western Asia, especially in Persia, Syria, and Asia Minor (Kalisch, Keil, Macdonald). Together, and made themselves aprons. Literally, girdles, περιζώματα (LXX.), i.e. to wrap about their loins. This sense of shame which caused them to seek a covering for their nudity was not due to any physical corruption of the body (Baumgarten), but to the consciousness of guilt with which their souls were laden, and which impelled them to flee from the presence of their offended Sovereign.

TRADITIONS OF THE FALL.

I. ORIENTAL.

1. Babylonian. "There is nothing in the Chaldean fragments indicating a belief in the garden of Eden or the tree of knowledge; there is only an obscure allusion to a thirst for knowledge having been a cause of man's fall"... The details of the temptation are lost in the cuneiform text, which "opens where the gods are cursing the dragon and the Adam or man for his transgression."... "The dragon, which, in the Chaldean account, leads man to sin, is the creature of Tiamat, the living principle of the sea and of chaos, and he is an embodiment of the spirit of chaos or disorder which was opposed to the deities at the creation of the world." The dragon is in-eluded in the curse for the fall; and the gods invoke on the human race all the evils which afflict humanity - family quarrels, tyranny, the anger of the gods, disappointment, famine, useless prayers, trouble of mind and body, a tendency to sin ('Chaldean Genesis,' pp. 87-91).

2. Persian. For a time the first pair, Meschia and Mesehiane, were holy and happy, pure in word and deed, dwelling in a garden wherein was a tree whose fruit conferred life and immortality; but eventually Ahriman deceived them, and drew them away from Ormuzd. Emboldened by his success, the enemy again appeared, and gave them a fruit, of which they ate, with the result that, of the hundred blessings which they enjoyed, all disappeared save one. Falling beneath the power of the evil one, they practiced the mechanical arts, and subsequently built themselves houses and clothed themselves with skins. Another form of the legend represents Ahriman as a serpent. So close is the resemblance of this legend to the Scriptural account, that Rawlinson regards it not as a primitive tradition, but rather as "an infiltration into the Persian system of religious ideas belonging properly to the Hebrews" ('Hist. Illus. of the Old Testament,' p. 13).

3. Indian. In the Hindoo mythology the king of the evil demons, "the king of the serpents," is named Naga, the prince of the Nagis or Nacigs, "in which Sanserit appellation we plainly trace the Hebrew Nachash." In the Vishnu Purana the first beings created by Brama are represented as endowed with righteousness and perfect faith, as free from guilt and filled with perfect wisdom, wherewith they contemplated the glory of Visham, till after a time they are seduced. In the legends of India the triumph of Krishna over the great serpent Kali Naga, who had poisoned the waters of the river, but who himself was ultimately destroyed by Krishna trampling on his head, bears a striking analogy to the Mosaic story (Kitto's 'Daily Bible Illustrations').

II. OCCIDENTAL.

1. The story of Pandora. According to Hesiod the first men lived wifeless and ignorant, but innocent and happy. Prometheus ("Forethought") having stolen fire from heaven, taught its use to mankind. To punish the aspiring mortals, Zeus sent among them Pandora, a beautiful woman, whom he had instructed Hephaestus to make, and Aphrodite, Athena, and Hermes had endowed with all seductive charms. Epimetheus ("Afterthought"), the brother of Prometheus, to whom she was presented, accepted her, and made her his wife. Brought into his house, curiosity prevailed on her to lift the lid of a closed jar in which the elder brother had with prudent foresight shut up all kinds of ills and diseases. Forthwith they escaped to torment mankind, which they have done ever since (Secmann's 'Mythology,' p. 163).

2. The apples of the Hesperides. These golden apples, which were under the guardianship of the nymphs of the West, were closely watched by a terrible dragon named Laden, on account of an ancient oracle that a son of the deity would at a certain time arrive, open a way of access thither, and carry them off. Hercules, having inquired his way to the garden in which they grew, destroyed the monster and fulfilled the oracle (ibid., p. 204).

3. Apollo and the Pythen. "This Python, ancient legends affirm, was a serpent bred out of the slime that remained after Deucalion's deluge, and was worshipped as a god at Delphi. Eminent authorities derive the name of the monster kern a Hebrew root signifying to deceive." As the bright god of heaven, to whom everything impure and unholy is hateful, Apollo, four days after his birth, slew this monster with his arrows. What shall we say then to these things? This - that the nations embodied in these traditions their remembrances of paradise, of the fall, and of the promised salvation (Kitto, 'Daily Bible Illustrations' p. 67).

Verse 8. - And they heard the voice of the Lord God. Either

(1) the noise of his footsteps (cf. Leviticus 26:33; Numbers 16:34; 2 Samuel 5:24; Knobel, Delitzsch, Keil, Kalisch, Macdonald); or

(2) the thunder that accompanied his approach (cf. Exodus 9:23; Job 37:4, 5; Psalm 29:3, 9; Murphy, Bush); or

(3) the sound of his voice (Calvin, Lange, Wordsworth); or

(4) probably all four. Walking in the garden. If the voice, then increasing in intensity (cf. Exodus 19:19; Bush); if Jehovah, which is better, then "wandering or walking about in a circle" within the garden bounds (Macdonald). In the cool (literally, the wind) of the day. The morning breeze (Calvin); the evening breeze (Kalisch, Macdonald); τὸ δειλινόν (LXX.); auram post meridiem (Vulgate); cf. hom ha yom, "the heat of the day" (Genesis 18:1). And Adam and his wife hid themselves. Not in humility, as unworthy to come into God's presence (Irenaeus); or in amazement, as not knowing which way to turn (Augustine); or through modesty, (Knobel Bohlen); but from a sense of guilt. From the presence of the Lord. From which it is apparent they expected a Visible manifestation.

Verses 9, 10. - And the Lord God called unto Adam. Adam's absence was a clear proof that something was wrong. Hitherto he had always welcomed the Divine approach. And said unto him, Where art thou? Not as if ignorant of Adam's hiding-place, but to bring him to confession (cf. Genesis 4:9). And I was afraid, because I was naked. Attributing his fear to the wrong cause - the voice of God or his insufficient clothing; a sign of special obduracy (Calvin), which, however, admits of a psychological explanation, viz., that" his consciousness of the effects of sin was keener than his sense of the sin itself" (Keil), "although all that he says is purely involuntary self-accusation" (Delitzsch), and "the first instance of that mingling and confusion of Bin and punishment which is the peculiar characteristic of our redemption-needing humanity" (Lange). And I hid myself.

Verses 11, 12. - And he said. "To reprove the sottishness of Adam" (Calvin); "to awaken in him a sense of sin" (Keil). Who told thee that thou wast naked? Delitzsch finds in מִי an indication that a personal power was the prime cause of man's disobedience; but, as Lange rightly observes, it is the occasion not of sin, but of the consciousness of nakedness that is here inquired after. Hast thou eaten of the tree (at once pointing Adam to the true cause of his nakedness, and intimating the Divine cognizance of his transgression) whereof I commanded thee that thou shouldest not eat? "Added to remove the pretext of ignorance" (Calvin), and also to aggravate the guilt of his offence, as having been done in direct violation of the Divine prohibition. The question was fitted to carry conviction to Adam's conscience, and halt the instantaneous effect of eliciting a confession, though neither a frank one nor a generous. And the man said (beginning with apology and ending with confession, thus reversing the natural order, and practically rolling back the blame on God), The woman whom thou gavest to be with me (accusing the gift and the Giver in one), she gave me of the tree. Cf. with the cold and unfeeling terms in which Adam speaks of Eve the similar language in Genesis 37:32; Luke 15:30; John 9:12. "Without natural affection" is one of the bitter fruits of sin (cf. Romans 1:31). Equally with the blasphemy, ingratitude, unkindness, and meanness of this excuse, its frivolity is apparent; as if, though Eve gave, that was any reason why Adam should have eaten. And I did eat. Reluctantly elicited, the confession of his sin is very mildly stated. "A cold expression, manifesting neither any grief nor shame at so foul an act, but rather a desire to cover his sin" (White).

Verse 13. - And the Lord said unto the woman - without noticing the excuses, but simply accepting the admission, and passing on, "following up the transgression, even to the root - not the psychological merely, but the historical (Lange): What is this that thou hast done? Or, "Why hast thou done this?" (LXX., Vulgate, Luther, De Wette). "But the Hebrew phrase has more vehemence; it is the language of one who wonders as at something prodigious, and ought rather to be rendered, ' How hast thou done this?'" (Calvin). And the woman said (following the example of her guilty, husband, omitting any notice of her sin in tempting Adam, and transferring the blame of her own disobedience to the reptile), The serpent beguiled me. Literally, caused me to forget, hence beguiled, from נָשָׁה, to forget a thing (Lamentations 3:17), or person (Jeremiah 23:39; Stanley Loathes, 'Gram.,' App. 197); or, caused me to go astray, from נָשָׁא (unused in Kal), kindred to כָשָׁה, perhaps to err, to go astray (Gesenius, Furst); ἠπατήσε (LXX.), ἐξαπάτησεν (2 Corinthians 11:3). And I did eat. "A forced confession, but no appearance of contrition. 'It's true I did eat, but it was not my fault'" (Hughes).

Verse 14. - Confession having thus been made by both delinquents, and the arch-contriver of the whole mischief discovered, the Divine Judge proceeds to deliver sentence. And the Lord God said unto the serpent. Which he does not interrogate as he did the man and woman, "because

(1) in the animal itself there was no sense of sin, and

(2) to the devil he would hold out no hope of pardon" (Calvin); "because the trial has now reached the fountain-head of sin, the purely evil purpose (the demoniacal) having no deeper ground, and requiring no further investigation" (Lange). Because thou hast done this. I.e. beguiled the woman. The incidence of this curse has been explained as -

1. The serpent only (Kalisch).

2. The devil only (Macdonald).

3. Partly on the serpent and partly on Satan (Calvin).

4. Wholly upon both (Murphy, Bush, Candlish).

The difficulties attending these different interpretations have thus been concisely expressed: -

1. Quidam statuunt maledictioncm latam in serpentem solum, quia hic confertur cum aliis bestiis, non in diabolum, quid is antea maledictus erat.

2. Alii in diabolum solum, quid brutus serpens non poterat juste puniri.

3. Alii applicant ver. 14 ad serpentem, ver. 15 in diabolum. At vero tu et te idem sunt in utroque versu.

4. Alii existimant earn in utrumque latam" (Medus in 'Poll Commentsr.,' quoted by Lange). The fourth opinion seems most accordant with the language of the malediction. Thou art cursed. The cursing of the irrational creature should occasion no more difficulty than the cursing of the earth (ver. 17), or of the fig tree (Matthew 11:21). Creatures can be cursed or blessed only in accordance with their natures. The reptile, therefore, being neither a moral nor responsible creature, could not be cursed in the sense of being made susceptible of misery. But it might be cursed in the sense of being deteriorated in its nature, and, as it were, consigned to a lower position in the scale of being. And as the Creator has a perfect right to assign to his creature the specific place it shall occupy, and function it shall subserve, in creation, the remanding of the reptile to an inferior position could not justly be construed into a violation of the principles of right, while it might serve to God's intelligent creatures as a visible symbol of his displeasure against sin (cf. Genesis 9:5; Exodus 21:28-36). Above. Literally, from, i.e. separate and apart from all cattle (Le Clerc, Von Bohlen, Tuch, Knobel, Keil); and neither by (Gesenius, De Wette, Baumgarten) nor above (Luther, A.V., Rosenmüller, Delitzsch), as if the other creatures were either participators in or the instruments of the serpent's malediction. All cattle, and above (apart from) every beast of the field. The words imply the materiality of the reptile and the reality of the curse, so far as it was concerned. Upon thy belly. Ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ (LXX.); "meaning with, great pain and, difficulty." As Adam s labor and Eve's conception had pain and sorrow added to them (vers. 16, 17), so the serpent's gait" (Ainsworth). Shalt thou go. "As the worm steals over the earth with its length of body," "as a mean and despised crawler in the dust," having previously gone erect (Luther), and been possessed of bone (Josephus), and capable of standing upright and twining itself round the trees (Lange), or at least having undergone some transformation as to external form (Delitzsch, Keil); though the language may import nothing more than that whereas the reptile had exalted itself against man, it was henceforth to be thrust back-into its proper rank," "recalled from its insolent motions to its accustomed mode of going," and "at the same time condemned to perpetual infamy" (Calvin). As applied to Satan this part of the curse proclaimed his further degradation in the scale of being in consequence of having tempted man. "Than the serpent trailing along the ground, no emblem can more aptly illustrate the character and condition of the apostate spirit who once occupied a place among the angels of God, but has been cast down to the earth, preparatory to his deeper plunge into the fiery lake (Revelation 20:10; Macdonald). And dust shalt thou eat, I.e. mingling dust with all it should eat. "The great scantiness of food on which serpents can subsist gave rise to the belief entertained by many Eastern nations, and referred to in several Biblical allusions (Isaiah 65:25; Micah 7:17) - that they cat dust" (Kalisch). More probably it originated in a too literal interpretation of the Mosaic narrative. Applied to the devil, this part of the curse was an additional intimation of his degradation. To "lick the dust" or "eat the dust" "is equivalent to being reduced to a condition of meanness, shame, and contempt" (Bush); "is indicative of disappointment in all the aims of being" (Murphy); "denotes the highest intensity of a moral condition, of which the feelings of the prodigal (Luke 15:16) may be considered a type' (Macdonald; cf. Psalm 72:9). All the days of thy life. The degradation should be perpetual as well as complete.

Verse 15. - And I will put enmity between thee and the woman. Referring -

1. To the fixed and inveterate antipathy between the serpent and the human race (Bush, Lange); to that alone (Knobel).

2. To the antagonism henceforth to be established between the tempter and mankind (Murphy); to that alone (Calvin, Bonar, Wordsworth, Macdonald). And between thy seed and her seed. Here the curse manifestly outgrows the literal serpent, and refers almost exclusively to the invisible tempter. The hostility commenced between the woman and her destroyer was to be continued by their descendants - the seed of the serpent being those of Eve's posterity who should imbibe the devil's spirit and obey the devil's rule (cf. Matthew 23:33; 1 John 3:10); and the seed of the woman signifying those whose character and life should be of an opposite description, and in particular the Lord Jesus Christ, who is styled by preeminence "the Seed" (Galatians 3:16, 19), and who came "to destroy the works of the devil" (Hebrews 2:4; 1 John 3:8). This we learn from the words which follow, and which, not obscurely, point to a seed which should be individual and personal. It - or he; αὐτος (LXX.); not ipsa (Vulgate, Augustine, Ambrose, Gregory the Great; later Romish interpreters understanding the Virgin) - shall bruise.

3. Shall crush, trample down - rendering שׁוּפ by torero or conterere (Vulgate, Syriac, Samaritan, Tuch, Baumgarten, Keil, Kalisch).

4. Shall pierce, wound, bite - taking the verb as - שָׁפַפ, to bite (Furst, Calvin).

5. Shall watch, lie in wait = שָׁאַפ (LXX., τηρήσει - Wordsworth suggests as the correct reading τερήσει, from τερέω, perforo, vulnero - Gesenius, Knobel). The word occurs only in two other places in Scripture - Job 9:17; Psalm 139:11 - and in the latter of these the reading is doubtful (cf. Perowne on Psalm in loco). Hence the difficulty of deciding with absolute certainty between these rival interpretations. Psalm 91:13 and Romans 16:20 appear to sanction the first; the second is favored by the application of the same word to the hostile action of the serpent, which is not treading, but biting; the feebleness of the third is its chief objection. Thy head. I.e. the superior part of thee (Calvin), meaning that the serpent would be completely destroyed, the head of the reptile being that part of its body in which a wound was most dangerous, and which the creature itself instinctively protects; or the import of the expression may be, He shall attack thee in a bold and manly way (T. Lewis). And thou shalt bruise his heel. I.e. the inferior part (Calvin), implying that in the conflict he would be wounded, but not destroyed; or "the biting of the heel may denote the mean, insidious character of the devil's warfare" (T. Lewis).