Genesis 3:1-13

John Calvin's Commentary on the Bible - Genesis 3:7

Verse 7 7.And the eyes of them both were opened. It was necessary that the eyes of Eve should be veiled till her husband also was deceived; but now both, being alike bound by the chain of an unhappy consent, begin to be sensible of their wretchedness although they are not yet affected with a deep knowledge of their fault. They are ashamed of their nakedness, yet, though convinced, they do not humble themselves before God, nor fear his judgements as they ought; they even do not cease to resort... read more

John Calvin

John Calvin's Commentary on the Bible - Genesis 3:8

Verse 8 8.And they heard the voice of the Lord God. As soon as the voice of God sounds, Adam and Eve perceive that the leaves by which they thought themselves well protected are of no avail. Moses here relates nothing which does not remain in human nature, and may be clearly discerned at the present day. The difference between good and evil is engraven on the hearts of all, as Paul teaches, (Romans 2:15;) but all bury the disgrace of their vices under flimsy leaves till God, by his voice,... read more

John Calvin

John Calvin's Commentary on the Bible - Genesis 3:9

Verse 9 9.And the Lord God called unto Adam. They had been already smitten by the voice of God, but they lay confounded under the trees, until another voice more effectually penetrated their minds. Moses says that Adam was called by the Lord. Had he not been called before? The former, however, was a confused sound, which had no sufficient force to press upon the conscience. Therefore God now approaches nearer, and from the tangled thicket of trees (185) draws him, however unwilling and... read more

John Calvin

John Calvin's Commentary on the Bible - Genesis 3:10

Verse 10 10.And he said, I heard thy voice. Although this seems to be the confession of a dejected and humbled man, it will nevertheless soon appear that he was not yet properly subdued, nor led to repentance. He imputes his fear to the voice of God, and to his own nakedness, as, if he had never before heard God speaking without being alarmed, and had not been even sweetly exhilarated by his speech. His excessive stupidity appears in this, that he fails to recognize the cause of shame in his... read more

John Calvin

John Calvin's Commentary on the Bible - Genesis 3:11

Verse 11 11.Who told thee that thou wast naked ? An indirect reprimand to reprove the sottishness of Adam in not perceiving his fault in his punishment, as if it had been said, not simply that Adam was afraid at the voice of God, but that the voice of his judge was formidable to him because he was a sinner. Also, that not his nakedness, but the turpitude of the vice by which he had defiled himself, was the cause of fear; and certainly he was guilty of intolerable impiety against God in seeking... read more

John Calvin

John Calvin's Commentary on the Bible - Genesis 3:12

Verse 12 12.The woman whom thou gavest to be with me. The boldness of Adam now more clearly betrays itself; for, so far from being subdued, he breaks forth into coarser blasphemy. He had before been tacitly expostulating with God; now he begins openly to contend with him, and triumphs as one who has broken through all barriers. Whence we perceive what a refractory and indomitable creature man began to be when he became alienated from God; for a lively picture of corrupt nature is presented to... read more

John Calvin

John Calvin's Commentary on the Bible - Genesis 3:13

Verse 13 13.And the Lord God said unto the woman. God contends no further with the man, nor was it necessary; for he aggravates rather than diminishes his crime, first by a frivolous defense, then by an impious disparagement of God, in short, though he rages he is yet held convicted. The Judge now turns to the woman, that the cause of both being heard, he may at length pronounce sentence. The old interpreter thus renders God’s address: ‘Why hast thou done this?’ (189) But the Hebrew phrase has... read more

Spence, H. D. M., etc.

The Pulpit Commentary - Genesis 3:1

Now (literally, and) the serpent . Nachash , from nachash— (a) To make naked; whence atom, plural arumim , naked ( Genesis 2:25 ). (b) To crafty ( 1 Samuel 23:22 ). If applied to the serpent in the sense of πανου ͂ ργος (Aquila, Keil, Lange, Macdonald), it can only be either Unto the woman . As the weaker of the two, and more likely to be easily persuaded ( 1 Timothy 2:14 ; 1 Peter 3:7 ). Cf. Satan's assault on Job through his wife ( Job 2:9 ).... read more

Spence, H. D. M., etc.

The Pulpit Commentary - Genesis 3:1

The tempter. I. WHO TEMPTS ? 1. Not the mere serpent. 2. A higher power of evil. 3. This higher power a person. 4. The leader of the fallen angels. II. WHY PERMITTED ? Easy to see why moved ; why permitted, a mystery . But we may note— 1. That the intercourse of mind with mind is a general law of nature. To exclude the devil, therefore, from gaining access to man might have involved as great a miracle as preventing one mind from influencing another. ... read more

Spence, H. D. M., etc.

The Pulpit Commentary - Genesis 3:1-7

How long the paradisiacal state of innocence and felicity continued the historian does not declare, probably as not falling within the scope of his immediate design. Psalms 49:12 has been thought, though without sufficient reason, to hint that man's Eden life was of comparatively short duration. The present chapter relates the tragic incident which brought it to a termination. Into the question of the origin of moral evil in the universe it does not enter. The recta-physical problem of... read more

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