EXPOSITION
Arraigned, convicted, judged, the guilty but pardoned pair prepare to leave their garden home—the woman to begin her experience of sorrow, dependence, and subjection; the man to enter upon his life career of hardship and toil, and both to meet their doom of certain, though it might be of long-delayed, death. The impression made upon their hearts by the Divine Clemency, though not directly stated by the historian, may be inferred from what is next recorded as having happened within the precincts of Eden ere they entered on their exile. And Adam called (not prior to the fall, reading the verb as a pluperfect (Calvin), nor after the birth of Cain, transferring the present verse to Genesis 4:2 (Knobel), but subsequent to the promise of the woman's seed, and preceding their ejection from the garden) his wife's name Eve. Chavvah, from chavvah = chayyah, to live (cf. with the organic root chvi the Sanscrit, giv; Gothic, quiv; Latin, rive, gigno, vigeo; Greek, ζαìω, &c; the fundamental idea being to breathe, to respire—Furst), is correctly rendered life—Work) by the LXX; Josephus, Philo, Gesenins, Delitzsch, Macdonald, &c. Lange, regarding it as an abbreviated form of the participle mechavvah, understands it to signify "the sustenance, i.e. the propagation of life; while Knobel, viewing it as an adjective, hints at woman's peculiar function—חִיָּה וֶדַע—to quicken seed (Gen 19:1-38 :82) as supplying the explanation. Whether appended by the narrator (Delitzsch, Lange) or uttered by Adam (Kalisch, Macdonald), the words which follow give its true import and exegesis. Because she was the mother (am—Greek, μαμμα; Welsh, mani; Copt; man; German and English, mama;—Gesenius) of all living.
(1) Of Adam's children, though in this respect she might have been so styled from the beginning; and
(2) of all who should truly live in the sense of being the woman's seed, as distinguished from the seed of the serpent. In Adam's giving a second name to his wife has been discerned the first assertion of his sovereignty or lordship over woman to which he was promoted subsequent to the fall (Luther), though this seems to be negatived by the fact that Adam exercised the same prerogative immediately on her creation; an act of thoughtlessness on the part of Adam, in that, "being himself immersed in death, he should have called his wife by so proud a name" (Calvin); a proof of his incredulity (Rupertus). With a juster appreciation of the spirit of the narrative, modern expositors generally regard it as a striking testimony to his faith.
Unto Adam also and to his wife did the Lord God make coats (cathnoth, from cathan, to cover; cf. χιτωìν; Sanscrit, katam; English, cotton) of skin (or, the skin of a man, from ur, to be naked, hence a hide). Neither their bodies (Origen), nor garments of the bark of trees (Gregory Nazianzen), nor miraculously-fashioned apparel (Grotius), nor clothing made from the serpent's skin (R. Jonathan), but tunics prepared from the skins of animals, slaughtered possibly for food, as it is not certain that the Edenie man was a vegetarian (Genesis 1:29), though more probably slain in sacrifice. Though said to have been made by God, "it is not proper so to understand the words, as if God had been a furrier, or a servant to sew clothes" (Calvin). God being said to make or do what he gives orders or instructions to be made or done. Willet and Macdonald, however, prefer to think that the garments were actually fashioned by God. Bush finds in the mention of Adam and his wife an intimation that they were furnished with different kinds of apparel, and suggests that on this fact is based the prohibition in Deuteronomy 22:5 against the interchange of raiment between the sexes. And clothed them.
1. To show them how their mortal bodies might be defended from cold and other injuries.
2. To cover their nakedness for comeliness' sake; vestimenta honoris (Chaldee Paraphrase).
3. To teach them the lawfulness of using the beasts of the field, as for food, so for clothing.
4. To give a rule that modest and decent, not costly or sumptuous, apparel should be used.
5. That they might know the difference between God's works and man's invention—between coats of leather and aprons of leaves; and,
6. To put them in mind of their mortality by their raiment of dead beasts' skins—talibus indici oportebat peccatorem ut essent mortalitatis indi-cium: Origen" (Wilier).
7. "That they might feel their degradation—quia vestes ex ca materia confectae, belluinum quiddam magis saperent, quam lineae vel laneae—and be reminded of their sin" (Calvin). "As the prisoner, looking on his irons, thinketh on his theft, so we, looking on our garments, should think on our sins" (Trapp).
8. A foreshadowing of the robe of Christ's righteousness (Delitzsch, Macdonald, Murphy, Wordsworth, Candlish; cf. Psalms 132:9, Psalms 132:16; Isaiah 61:10; Romans 13:14; Ephesians 4:24; Colossians 3:10). Bonar recognizes in Jehovah Elohim at the gate of Eden, clothing the first transgressors, the Lord Jesus Christ, who, as the High Priest of our salvation, had a right to the skins of the burnt offerings (Le Deuteronomy 7:8), and who, to prefigure his own work, appropriated them for covering the pardoned pair.
And the Lord God said. Verba insultantis; ironica reprobatio (Calvin). But "irony at the expense of a wretched, tempted soul might well befit Satan, but not the Lord" (Delitzsch), and is altogether inconsistent with the footing of grace on which man was placed immediately upon his fall. Behold, the man is become as one of us. Not the angels (Kalisch), but the Divine Persons (cf. Genesis 1:26). It is scarcely likely that Jehovah alludes to the words of the tempter (Genesis 3:5). To know good and evil. Implying an acquaintance with good and evil which did not belong to him in the state of innocence. The language seems to hint that a one-sided acquaintance with good and evil, such as that possessed by the first pair in the garden and the unfallen angels in heaven, is not so complete a knowledge of the inherent beauty of the one and essential turpitude of the other as is acquired by beings who pass through the experience of a fall, and that the only way in which a finite being can approximate to such a comprehensive knowledge of evil as the Deity possesses without personal contact—can see it as it lies everlastingly spread out before his infinite mind—is by going down into it and learning what it is through personal experience (cf. Candlish, in loco). And now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever. On the meaning of the tree of life v/de Genesis 2:9. Neither
(1) lest by eating of the fruit he should recover that immortal life which he no longer "it possessed (Kalisch), as is certain that man would not have been able, had he even devoured the whole tree, to enjoy life against the will of God" (Calvin); nor
(2) lest the first pair, through participation of the tree, should confer upon themselves the attribute of undyingness, which would not be the ζωηÌ αἰωìνιος of salvation, but its opposite, the ὀìλεθρον αἰωìνιον of the accursed (Keil, Lange, T. Lewis, Wordsworth); but either
(3) lest man should conceive the idea that immortality might still be secured by eating of the tree, instead of trusting in the promised seed, and under this false impression attempt to take its fruit, which, in his case, would have been equivalent to an attempt to justify himself by works instead of faith (Calvin, Macdonald); or
(4) lest he should endeavor to partake of the symbol of immortality, which he could not again do until his sin was expiated and himself purified (cf. Revelation 22:14; Candlish). The remaining portion of the sentence is omitted, anakoloutha or aposiopesis being not infrequent in impassioned speech (cf. Exodus 32:32; Job 32:13; Isaiah 38:18). The force of the ellipsis or expressive silence may be gathered from the succeeding words of the historian.
Therefore (literally, and) the Lord God sent (or cast, shalach in the Piel conveying the ideas of force and displeasure; cf. Deuteronomy 21:14; 1 Kings 9:7) him forth from the garden of Eden to till the ground (i.e. the soil outside of paradise, which had been cursed for his sake) whence he was taken. Vide Genesis 3:19. So (and) he drove out the man (along with his guilty partner); and he placed (literally, caused to dwell) at the east of the garden of Eden Cherubim.
1. Griffins, like those of Persian and Egyptian mythology, which protected gold-producing countries like Eden; from carav, to tear in pieces; Sanscrit, grivh; Persian, giriften; Greek, γρυπ, γρυφ; German, grip, krip, greif (Eichhorn, Fib.st).
2. Divine steeds; by metathesis for rechubim, from rachab, to ride (Psalms 18:11; Gesenius, Lange).
3. "Beings who approach to God and minister to him," taking cerub—karov, to come near, to serve (Hyde).
4. The engravings or carved figures; from carav (Syriac), to engrave (Taylor Lewis); from an Egyptian root (Cook, vide Speaker's Commentary). Biblical notices describe them as living creatures (Ezekiel 1:5; Revelation 4:6) in the form of a man (Ezekiel 1:5), with four (Ezekiel 1:8; Eze 2:1-10 :23; Ezekiel 10:7, Ezekiel 10:8-26) or with six wings (Revelation 4:8), and full of eyes (Ezekiel 1:18; Ezekiel 10:12; Revelation 4:8); having each four faces, viz; of a man, of a lion, of an ox, of an eagle (Ezekiel 1:10; Ezekiel 10:16); or with one face each—of a man, of a lion, of a calf, and of an eagle respectively trey. Genesis 4:7). Representations of these chayath—LXX; ζωαì—were by Divine directions placed upon the Capporeth (Exodus 25:17) and curtains of the tabernacle (Exodus 26:1, Exodus 26:31; Exodus 36:8, Exodus 36:35), and afterwards engraved upon the walls and doors of the temple (1 Kings 6:29, 1 Kings 6:32, 1 Kings 6:35). In the Apocalypse they are depicted as standing in the immediate neighborhood of the throne trey. Genesis 4:6; Genesis 5:6; Genesis 7:11), and as taking part in the acts of adoration and praise m which the heavenly hosts engage (1 Kings 5:11), and that on the express ground of their redemption (1 Kings 5:8, 1 Kings 5:9). Whence the opinion that most exactly answers all the facts of the case is, that these mysterious creatures were symbolic not of the fullness of the Deity (Bahr), nor of the sum of earthly life (Hengstenberg), nor of the angelic nature (Calvin), nor of the Divine manhood of Jesus Christ (Wordsworth), but of redeemed and glorified humanity (Jamieson, Fairbairn, Macdonald, Candlish). Combining with the intelligence of human nature the highest qualities of the animal world, as exhibited in the lion, the ox, and the eagle, they were emblematic of creature life in its most absolutely perfect form. As such they were caused to dwell at the gate of Eden to intimate that only when perfected and purified could fallen human nature return to paradise. Meantime man was utterly unfit to dwell within its fair abode. And a flaming sword, which turned every way. Literally, the flame of a sword turning itself; not brandished by the cherubim, but existing separately, and flashing out from among them (cf. Ezekiel 1:4). An emblem of the Divine glory in its attitude towards sin (Macdonald). To keep (to watch over or guard; cf. Genesis 2:15) the way of the tree of life. "To keep the tree of life might imply that all access to it was to be precluded; but to keep the way signifies to keep the way open as well as to keep it shut" (Macdonald).
HOMILETICS
First fruits of the promise.
I. FAITH (Genesis 3:20). The special significance of Adam's renaming his wife at this particular juncture in his history is best discerned when the action is regarded as the response of his faith to the antecedent promise of the woman's seed.
1. It is the place of faith to succeed, and not to precede, the promise. Faith being, in its simplest conception, belief in a testimony, the testimony must ever take precedence of the faith. "In whom ye also trusted after that ye heard the word of truth, the gospel of your salvation" (Ephesians 1:13).
2. As to the genesis of faith, it is always evoked by the promise, not the promise by the faith. Adam's faith was the creation of God's promise; so is that of every true believer. "Faith cometh by hearing, and hearing by the word of God" (Romans 10:17).
3. With regard to the function of faith, it is not that of certifying or making sure the promise, but simply of attesting its certainty, which it does by reposing trust in its veracity. "He that receiveth his testimony hath set to his seal that God is true" (John 3:33). And this was practically what was done by Adam when he called his wife's name Eve.
4. The power of faith is seen in this, that while it cannot implement, it is able to anticipate the promise, and, as it were, to enjoy it beforehand, in earnest at least, as Adam did when he realized that his spouse should be the mother of all living. Even so "faith is the substance of things hoped for" (Hebrews 11:1).
II. ACCEPTANCE (Genesis 3:21).
1. In the Divine scheme of salvation acceptance ever follows on the exercise of faith. See the language of the New Testament generally on the subject of a sinner's justification. The covering of our first parents with coats of skin, apart altogether from any symbolical significance in the act, could scarcely be regarded as other than a token of Jehovah's favor.
2. According to the same scheme the clothing, era sinner ever accompanies the act of his acceptance. In New Testament theology the Divine act of justification is always represented as proceeding on the ground that in the eye of God the sinner stands invested with a complete covering (the righteousness of Christ) which renders him both legally and morally acceptable. That all this was comprehended with perfect fullness and clearness by the pardoned pair it would be foolish to assert; but, in a fashion accommodated to their simple intelligences, the germ of this doctrine was exhibited by the coats of skin with which they were arrayed, and it is at least possible that they had a deeper insight into the significance of the Divine action than we are always prepared to allow.
3. In the teaching of the gospel scheme the providing of a sinner with such a covering as he requires must ever be the work of God, Though not improbable that the coats of skin were furnished by the hides of animals, now for the first time offered in sacrifice by Divine appointment, the simple circumstance that they were God-provided, apart from any other consideration, was sufficient to suggest the thought that only God could supply the covering which was needed for their sin.
III. DISCIPLINE (Genesis 3:22-1). Rightly interpreted, neither the language of Jehovah nor that of Moses warrants the idea that the expulsion was designed as a penal infliction; but rather as a measure mercifully intended and wisely adapted for the spiritual edification of the pardoned pair. Three elements were present in it that are seldom absent from the discipline of saints.
1. Removal of comforts. The initial act in the discipline of Adam and his wife was to eject them from the precincts of Eden. And so oftentimes does God begin the work of sanctification in his people's hearts by the infliction of loss. In the case of Adam and his spouse there were special reasons demanding their removal from the garden, as, e. g.,
(1) its non-suitability as a home for them now that their pure natures were defiled by sin; and
(2) the danger of their continuing longer in the vicinity of the tree of life. And the same two reasons will frequently be found to explain God's dealings with his people when he inflicts upon them loss of creature comforts; the non-suitability of those comforts to their wants as spiritual beings; and the presence of some special danger in the things removed.
2. Increase of sorrow. Besides being ejected from the garden, the first pair were henceforth to be subjected to toil and trouble. Adam in tilling the ground, and Eve in bearing children. And this, too, was a part of God's educational process with our first parents; as, indeed, the sufferings of this present life inflicted on his people generally are all commissioned on a like errand, viz; to bring forth within them the peaceable fruits of righteousness, and to make them partakers of his holiness.
3. Sentence of death. The words "whence he was taken" have an echo in them of "dust thou art," &c; and must have extinguished within the breasts of Adam and his wife all hope of returning to Eden on this side the grave; perhaps, too, would assist them in seeking for a better country, even an heavenly. To prevent saints from seeking Edens on the earth seems to be one of the main designs of death.
IV. Here (Genesis 3:24). Though excluded from the garden, man was not without cheering ingredients of hope in his condition.
1. The Divine presence was still with him. The cherubim and flaming sword were symbols of the ineffable majesty of Jehovah, and tokens of his presence. And never since has the world been abandoned by the God of mercy and salvation.
2. Paradise was still reserved for him. The cherubim and flaming sword were appointed "to keep the way of the tree of life;" not simply to guard the entrance, but to protect the place. So is heaven a reserved inheritance (1 Peter 1:4).
3. The prospect of readmission to the tree of life was yet before him. As much as this was implied in the jealous guarding of the gate so long as Adam was defiled by sin. It could not fail to suggest the idea that when purified by life's discipline he would no longer be excluded (cf. Revelation 22:14).
4. The gate of heaven was still near him. He was still permitted to reside in the vicinity of Eden, and to commune with him who dwelt between the cherubim, though denied the privilege as yet of dwelling with him in the interior of his abode. If debarred from the full inheritance, he had at least its earnest. And exactly this is the situation of saints on earth, who, unlike those within the veil, who see the Lord of the heavenly paradise face to face, can only commune with him, as it were, at the gate of his celestial palace.
Learn—
1. To believe God's promise of salvation.
2. To be grateful for God's gift of righteousness.
3. To submit with cheerfulness to God's paternal discipline.
4. To live in hope of entering God's heaven.
HOMILIES BY J.F. MONTGOMERY
Covering.
God's chief promises generally accompanied by visible signs or symbolical acts; e.g; bow in the cloud, furnace and lamp (Genesis 15:17), passover, &c. The time here spoken of specially called for such a sign. Man had fallen; a Deliverer was promised; it was the beginning of a state of grace for sinners. Notice four facts:—
1. Man unfallen required no covering.
2. Man fallen became conscious of need, especially towards God.
3. He attempted himself to provide clothing.
4. God provided it.
Spiritual meaning of clothing (Revelation 3:18; Revelation 7:14; 2 Corinthians 5:3). And note that the root of "atonement" in Hebrew is "to cover." Thus the covering is a type of justification; God's gift to convicted sinners (cf. Zechariah 3:4, Zechariah 3:5; Luke 15:22; and the want of this covering, Matthew 22:11). With Adam's attempt and God's gift compare the sacrifices of Cain and Abel. Abel's sacrifice of life accepted through faith (Hebrews 11:4), i.e. because he believed and acted upon God's direction. Thus atonement, covering, through the sacrifice of life (cf. Le Genesis 17:11), typical of Christ's sacrifice, must have been ordained of God. And thus, though not expressly stated, we may conclude that Adam was instructed to sacrifice, and that the skins from the animals thus slain were a type of the covering of sin through the one great sacrifice (Romans 4:7). We mark then—
I. THE HELPLESSNESS OF MAN TO SAVE HIMSELF FROM SIN. The natural thought of a heart convicted is, "Have patience with me, and I will pay thee all." Vain endeavor. The "law of sin" (Romans 7:21, Romans 7:24) is too strong; earnest striving only makes this more clear (cf. Job 9:30; Isaiah 64:6). History is full of man's efforts to cover sins. Hence have come sacrifices, austerities, pilgrimages, &c. But on all merely human effort is stamped failure (Romans 3:20).
II. THE LOVE OF GOD FOR SINNERS (Romans 5:8). A common mistake that if we love God he will love us. Whereas the truth is, 1 John 4:10-62. We must believe his free gift before we can serve him truly. The want of this belief leads to service in the spirit of bondage.
III. THE PROVISION MADE BY GOD (John 3:14-43). That we might be not merely forgiven, but renewed (2 Corinthians 5:21). The consciousness that "Christ hath redeemed us" is the power that constrains to willing service (1 John 3:3).—M.
HOMILIES BY R.A. REDFORD
The dispensation of redemption.
Notice—
I. THE MERCY WITH JUDGMENT. He did not destroy the garden; he did not root up its trees and flowers.
II. He "DROVE OUT THE MAN" into his curse that he might pray for and seek for and, at last, by Divine grace, obtain once more his forfeited blessing.
III. AT THE EAST OF THE GARDEN HE PLACED THE CHERUBIMS AND THE FLAMING SWORD TURNING EVERY WAY, emblems of his natural and moral governments, which, as they execute his righteous will amongst men, do both debar them from perfect happiness and yet at the same time testify to the fact that there is such happiness for those who are prepared for it. Man outside Eden is man under law, but man under law is man preserved by Divine mercy.
IV. The PRESERVING MERCY IS THE REDEEMING MERCY. The redemption is more than deliverance from condemnation and death; it is restoration to eternal life. "Paradise lost" is not paradise destroyed, but shall be hereafter "paradise regained."
V. There is a special significance in the description of "THE WAY OF THE TREE OF LIFE" as closed and guarded, and therefore a way which can be afterwards opened and made free.
VI. Without pressing too closely figurative language, it is impossible, surely, to ignore in such a representation the reference to a POSITIVE REVELATION as the MEDIUM OF HUMAN DELIVERANCE AND RESTORATION. The whole of the Scripture teaching rests upon that foundation, that there is "a way, a truth, and a life" which is Divinely distinguished from all others. Gradually that eastward gate of Eden has been opened, that road leading into the center of bliss has been made clear in "the man Christ Jesus."—R.