Genesis 3:1 Commentary
THOMAS SCOTT COMMENTARY
Verse 1. Adam and Eve perhaps had noticed, with pleasure and partiality, that the serpent possessed an instinctive sagacity, more resembling the effects of reason than that of any other creature; and this might suggest to Satan the device of using this animal as his instrument in temptation. For the serpent appeared to speak, but, in reality, Satan spake by the serpent; as in the days of Christ, the unclean spirits employed the tongues of possessed persons. Common sense, and the whole Scripture, lead us to conclude that the serpent was only the instrument, Satan the real agent; who is therefore called the serpent, the old dragon, a liar, and a murderer from the beginning (Note, Re 12:7-12). The word of God reveals to us the world of spirits, holy and unholy, of which otherwise we should have had no certain knowledge. Faith avails itself of this information; but unbelief rejects it, to the infidel’s irreparable detriment: as nothing better answers the purpose of the powers of darkness than to work in the dark; and none serve their interests more effectually, than they who deny and endeavour to disprove their existence; for we never can guard against the attacks of unseen or unsuspected enemies. From the Scriptures we learn that “angels sinned, and kept not their first estate;” and that, being created holy and happy, they by transgression forfeited the favour, and incurred the displeasure, of their Creator, and became unholy and miserable; yea, desperate, in the certain expectation of increasing and everlasting misery. Being, however, still endued with vast capacities, profound sagacity, extensive knowledge, and great power, and wholly actuated by enmity, malice, envy, pride, ambition, and subtlety, they maintained determined rebellion against their Maker: and as they are very numerous, they have established a kingdom in opposition to His kingdom, under the dominion of the arch-apostate, the Devil or Satan; so that, as far as they are permitted, they are unwearied and insatiable in mischief, aiming, at nothing less than reducing the whole creation to a state of rebellion, anarchy, and misery, and rendering all creatures as vile and wretched as themselves.—Doubtless, the beauty of the new-created world, the glory of God, and the happiness of man, excited the envy and rage of these evil spirits, and suggested to Satan the malicious design of ruining the whole. For this purpose, he, with dark craftiness, concealed himself in the subtle serpent, and thus made his unsuspected attack on the woman when alone; perhaps insinuating, that by eating the fruit of the forbidden tree, the serpent had acquired the gift of reason and conversation with the serpent, and showing no marks of surprise or suspicion, unless we admit a supposition of this kind: though some learned men indeed have conjectured, that this serpent appeared so beautiful and resplendent that Eve supposed it to be an angel, and listened to it as a heavenly messenger; and they confirm this opinion by observing, that the fiery serpents are called in the original Seraphim (Nu 21:6,8); as the heavenly worshippers are by Isaiah (Isa 6:2); and that the apostle notes, that “Satan is transformed into an angel of light,” in the same chapter in which he says, “the serpent beguiled Eve by his subtlety” (2Co 11:3,14). This supposition, however, makes more excuse for the conduct both of Eve and Adam, than the word of God authorizes; and certainly we cannot learn it from the narrative.—Nothing can be conceived more artful than Satan’s first address; “Yea, hath God said?” ‘How is it that God should speak thus? Can it be true, that he has given you appetites, and placed gratifications before you, only to mock you?—You must misunderstand his meaning; or some envious being has counterfeited his authority; or at least it must be allowed to be a very capricious restraint.’ Such insinuations were artfully couched in this insidious question, and such objections are continually raised, by him and his instruments, against every restriction in the word of God which calls for self-denial. It is observable, that no notice is taken of the largeness of the grant, but merely of its limitation.
Verse 20. Adam thankfully accepted the reprieve comprehended in the sentence, and looked forward to the increase of the human species with submissive satisfaction, notwithstanding its attendant miseries; because he, by faith embraced the promise of that future “Seed of the woman, which should bruise the Serpent’s head.” And he called his wife Eve; which signifies Life, or Living! Not only as she was to be the mother of the whole human race, but also of Him especially who is the Author and Source of life eternal to all believers.
Verses 22-24. The expression, “become as one of us,” emphatically denotes the plurality of persons in the Deity (Note, Ge 1:26).—The Lord was pleased to point out, in ironical language, expressive both of pity and indignation, the sad change which had taken place, by thus alluding to the ambitious desire, and vain expectation, of being as gods, excited in Adam and Eve, and to their woeful disappointment. As they had forfeited the blessing of immortality, it was very proper that they should be deprived of the sacramental pledge of it. But this by no means proves, that the fruit of the tree of life had any inherent efficacy of conferring immortality; it rather reflected upon their folly, who had been deluded to believe that the fruit of the tree of knowledge could itself make them wise! After this expulsion from Eden, some angelic guards, with a visible appearance, and the similitude of a flaming sword, forbade all entrance into it, or access to the tree of life. This indicated, that, according to the covenant sealed by the tree of life, the favour of God and eternal happiness were for ever unattainable by fallen man. (Marg. Ref.)
THOMAS HAWEIS COMMENTARY
Genesis Chapter III. - Before Christ, 4004
The story of this chapter is the most afflicting of any we have in all the Bible. It contains an account of the sin and misery of our first parents, and wrath and curse of God against them, and on the earth: O that our hearts were deeply affected with this record, for we are all nearly concerned in it. We have here, 1. The innocent tempted, ver. 1-5. 2. The tempted transgressing, ver. 6-8. 3. The transgressors arraigned, ver. 9-10. 4. Convicted, ver. 11-13. 5. Sentenced, ver. 14-19. 6. Reprieved, ver. 20-21. 7. Notwithstanding their reprieve, execution in part done, ver. 22. ad finem. And were it not for the gracious intimations here given of redemption, by the promised seed, they and all their degenerate guilty race, had been left to endless despair.
Verse 1: Our first parents, in bliss and joy united, little suspected the dreadful storm, which was now preparing for them, by the great enemy of their souls. The devil, once an angel of light, but self-tempted, and now by sin become a fiend of darkness, hating God and his work; with envious jealousy beheld this happy pair, and instant meditates their ruin. Having experienced the efficacy of his wiles, on spirits like himself, drawn in his train from their bright spheres of glory, he with like fraud attempts, and but too fatally succeeds with man. He assumes the serpent’s form: a serpent than as harmless in approach, as beautiful in appearance. The grab of innocence hath often since imposed on the unwary: and Satan’s wiles are never so dangerous as when he thus transforms himself into an angel of light. And he was more subtle than any beast of the field: a fit instrument therefore for the cunning tempter. Note, The craft and cunning of the devil, and wicked men, hath ever been more successful against men’s souls, then open violence.
1. The woman is singled out for the snare. He knew of the two she was the weaker, not only in body but in mind. Note, Satan knows our weak side, and usually there begins his attacks.
2. She was alone. Solitude is dangerous. She is not the only woman who hath been thus undone. Tis safest for every wife to be near her husband’s side. 3. She was near the tree, perhaps gazing on it: it is dangerous to be in the way of evil: they, who would not eat of the forbidden fruit, must not approach the forbidden tree. 4. The artful question proposed, Yea, hath God said, ye shall not eat of every tree in the garden? (1.) He conceals his attention under the guise of innocent inquiry; Satan does not show his sting, till he has seized his prey. Some previous conversation seems implied, and this subject unsuspiciously introduced. We need be jealous; the most apparently innocent inquiries often conceal the most foul designs. (2.) He insinuates, that it was unkind to lay them under any restraints; the garden was given them, why should any tree be excepted? The moment the heart can entertain hard thoughts of God’s law, obedience will be at an end.
(3.) A doubt is suggested, whether God had given any such command? If faith wavers, temptation will surely prevail. Unbelief is at the bottom of all our sins.
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