Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 2 · Verse 17
VERSE 17.
BUt] That is, notwithſtanding this free liberty which I have given unto you, to take and enjoy the reſt of the fruits of the Garden, you ſhall not meddle with this Tree.
Not eat thereof] Not for any Evil in the fruit it ſelf, which might in it ſelf be as fit for food as the other fruits, as it appears, Chap. 3.6. Otherwiſe it could be no tryall of Adams Obedience, to forbear that whereof he could make no uſe. Now in this relation of Gods Reſtraint laid upon Adam, we find no more forbidden, but the Eating of the fruit of that Tree; though the woman in repeating it, mentions Touching as well as Eating, Gen. 3.3. Whether that Clauſe were added by God, though it be omitted by Moſes here, or whether the Woman conceived it to be implyed although it were not expreſſed, as conceiving it unfit for them to handle that which they might not Eat, it is not much material. This is evident, that by this abſtinence from the Tree, Adam was to acknowledge Gods Abſolute Power over the Creatures, who had therefore free liberty to grant, or withhold what he pleaſed; And withall he was to manifeſt his Subjection unto God, to be guided wholly by his Will, by abſtaining from all that God denied him, meerly becauſe it was his pleaſure. And for this cauſe God ſingles out a Tree, as Beautifull to the Eye, as Delightfull in Taſte, and good for Food, as any of the reſt; And forbids the man to eate of it, to ſhew that it was no difference in the fruits: but meerly in the Will of God, which made the eating of the reſt lawful, and of this One onelyonly, Unlawful, as we ſhall ſee more fully hereafter, in the next Chapter.
For in the day] Or very Moment of time, for the very Act of ſin involves the ſinner in the Puniſhmentt though ſometimes the Execution of it may be differred for a while, and yet this Judgment here mentioned ſeized upon our Firſt Parents in the very act of ſinning; for we find that Folly, Fear, and Shame, beſides the corrupting of their hearts within (included amongſt other Evils in this name of Death) took hold on them in the very moment when they taſted the forbidden fruit.
Thou ſhalt ſurely die] Dying thou ſhalt die (ſaith the Originall) as before, Eating thou ſhalt eat, pointing at the Certainty, Continuance, and Extent of that death, which ſhould ſeize upon man in caſe of transgreſſing: under that name of Death, Including all kind of Evils, Outward and Inward, on the Soul and Body, Temporal and Eternal, Plagues of all ſorts on the Outward man; and the meanes of inflicting them: as Locuſts are called a death, Exod. 10.7. and Saint Paul calls his outward Afflictions and Miſeries, Deaths, 2 Cor. 11.23. and Infirmities of the body; tending unto, & ending in the diſſolution of Nature by ſeparating the Soul from the Body. But eſpecially weakneſſe and corruption of the Soul in all the parts thereof, Blindneſſe in the Underſtanding, Rebellion and Perverſeneſſe in the Will, Bondage and ſlavery in the Affections; Diſtemper and Diſtraction in the thoughts, by the fighting of contraries within us; Horror of Conſcience by the Apprehenſion of Gods unſupportable and unavoidable Wrath; and laſtly, Eternall Separation from the preſence of the Lord, 2 Theſ. 1.9.8. and Delivering over of the Body and Soul to everlaſting torments, called the Second death, Rev. 20.6.14. We have then in this verſe ſet before us, a law given to Adam with the Sanction annexed thereunto; in both which are divers conſiderable circumſtances to be taken notice of: as namely, in the Law. 1. The perſon that gives it. 2. The Reſtraint laid upon man thereby. 3. The matter wherein. 4. The meaſure how far it reacheth. Out of the former of thoſe conſidered in relation to the perſon, to whom the Law is given, even to Adam himſelf in the ſtate of his Innocency, and the perfection of his nature,
1. Obſerve, The moſt righteous amongſt the Sons of men, Muſt and Needs to live under a Law.
Obſerv. 1 NOt ſo much to enforce him to his duty by any terrour, becauſe a godly mans nature, by the Renovation thereof, being made conformable to the Law, and thereby delighting therein; and having withall his heart filled with the Love of God, by that double band is more ſtrongly drawn on to all duties of Obedience then he can be by any other way; in which reſpect the Law is ſaid not to be given to a Juſt man, becauſe he is a Law unto himſelf, 1 Tim. 2.9. Notwithſtanding unto ſuch a perſon a law is needful; 1. For direction, for man is unfit to chooſe his own way, being through his ignorance ſo apt to miſtake evill for good: neither is any able to find out what is truly good but God alone, who is Goodneſſe it ſelf; and His Will the Rule of goodneſſe which none can find out, or reveal but himſelf, 1 Cor. 2.11.2. It is needful that by conforming to the Law given us by God, we may teſtifie our Obedience and Subjection unto him; withall acknowledging and witneſſing to the world, that we account his VVill in all things to be moſt juſt, which we take unto our ſelves as the rule of our actions.
Let all men, even the moſt godly, not onelyonly labour to Underſtand the Law of God; but beſides, have it ſtill before them in the whole courſe of their practice, hiding it in their hearts, Pſal. 119.11. Adviſing with it as their Counſell, verſe 24. ſetting it before their eyes, Pſal. 18.20. And carrying it with them as a light to direct all their ſteps, Pſal. 119.105. And that much more in this our ſtate of Corruption; wherein 1. By reaſon of our Blindneſſe and Ignorance, we have the greater need of a guide. And 2. being by nature ſo prone to Rebellion, have need of a Bridle. 3. And being in a great part deſtitute of Gods Fear, need ſuch a means to keep our hearts in awe, by ſetting before our ſelves the Authority of him that commands us in his Law. 4. Beſides, finding our manifold failings in comming ſhort of the Righteouſneſſe preſcribed in the Law, may be abaſed in our ſelves, and be drawn to lay hold upon Chriſt.
Having Conſidered the Law in relation to the perſon to whom it was given: we are to look in the next place upon the Law it ſelf, by which man was reſtrained from eating of that Fruit: wherein although Gods Purpoſe was to teach him as well as to inſtruct him; yet why for that purpoſe he fixed the reſtraint upon this Tree rather then upon any other Tree in the Garden, there can be no other reaſon given, but that it was the Will of God to have it ſo. Whence,
2. Obſerve. The Will of God is that onelyonly, which man is to look upon and take for his Rule to guide Himſelf by, in all his waies.
Obſerv. 2 HIs Will revealed and left in charge unto us is that which we muſt do, Deut, 29.29. Hence it is that we have no reaſon annexed to any Commandement (the Fourth excepted) but a bare precept to command ſome things, and to forbid others; in ſo much that Obedience, is termed the doing of Gods Will, Matth. 7.21. Mark. 3.35. Good reaſon it ſhould be ſo; 1. That by that meanes we may acknowledge Gods abſolute Soverainty when all things are done upon no other ground, but becauſe God will have it ſo. 2. Becauſe nothing is infallibly good or holy but his VVill, as Himſelf is Good and Righteous, and there is no Iniquity in him, Deut. 32.4. ſeeing nothing is fit to be the Rule of other things, but that, which is in it ſelf Certaine and Unchangeable.
Let it teach us in all our Purpoſes, and Actions, to do, and undertake all things upon this onelyonly ground, becauſe God VVills or Commands them, as we muſt Believe all, becauſe Gods ſaies or affirms it. To do things as the Heathens did, who knew not God, either becauſe they are Juſt, may witneſſe our Righteouſneſſe; or becauſe they are profitable to others, may manifeſt our Love: But our Obedience is never ſeen till we do them as the VVill of God, becauſe he commands them upon this ground amongſt others; All thoſe actions of Heathen Men, which we ſo highly commend and admire, muſt needs be abominable in the Sight of God; and rejected by Him becauſe they were neither done in Obedience to his VVill, nor in relation to his Honour and Glory. This reſpect unto Gods VVill, 1. makes all our actions Holineſſe, as being done in conformity to Gods Holineſſe. 2. Manifeſts the denyall of our ſelves in all that we do when we wholly lay down our own wills and take up Gods VVil or Rule. 3. And intereſts us in all his Promiſes and Rewards, Heb. 10.36. VVhen we have ſerved Him in all that we have done and not our ſelves. So that this is our VViſdom and our Righteouſneſſe, when we do all things as he hath Commanded us, as God teacheth his People to acknowledge, Deut. 6.25.
Beſides the laying of this reſtraint upon God had a farther Scope, namely by forbidding the eating this fruit in the middeſt of the Garden, to leave with man a viſible remembrance of that duty of Obedience which God required; whereof this forbidden fruit was a ſign unto him, ſo placed that whitherſoever he went either about his buſineſſe, or to take his food he might have it ſtill in his Eye. Thus God not onelyonly gives us a Law, but withall provides us means to keep it ſtill freſh in our memories. Whence,
3. Obſerve, God is pleaſed not only to give a Law to direct us, but to furniſh us with all needful means to further us in the performance of the Duties required therein.
Obſerv. 3 THus, when he had given his Law to his people, he wrote it in Tables of ſtone, and cauſed Moſes to write his other Ordinances, that they might be kept in memory to all poſterity, and Ordained Levites amongſt his people, and ſometimes Prophets extraordinarily to hold it out unto them. For the confirmation of our Faith, he hath not only given us his Great and precious promiſes, as they are called, 2 Pet. 1.4. but confirmed them with an Oath, and doth in a ſort repreſent them daily in a viſible manner unto us in the Sacraments; ſo that he may teſtifie againſt us, as he doth againſt his own people; what can he do unto us which he hath not done, Iſa. 5.4? And this he doth, partly, to manifeſt the ſincerity of his affection towards us, in deſiring our Salvation; and partly, to juſtifie himſelf in the Condemnation of thoſe that refuſe ſo great ſalvation ſo many wayes tendered unto them, and ſo obſtinately refuſed.
Let us then make uſe of ſuch helps and means as God is pleaſed to offer unto us, as being aſſured that he really intends what he ſo many wayes labours to draw us to embrace; and, 2. as having need of ſuch helps to ſupport us; and, 3. being liable to the greater Condemnation, by deſpiſing and rejecting them.
The next obſervable Circumſtance laid before us in recording this reſtraint laid upon Adam, is the ſubject matter which God withholds from him. Wherein we are to take notice, 1. That it is an Outward Object ſubject to ſenſe. 2. That it was a thing of inconſiderable value in compariſon of that which was freely granted. 3. That it was placed in the middeſt of the Garden, that it might be often in Adams eye.
The Obſervation, which the firſt of theſe Circumſtances might afford us, hath been handled already, (Ver. 9. Obſerv. 6.) Out of the Second,
4 Obſerve, The Matters in which God delights to try our Obedience, are many times in themſelves of no great importance.
Obſerv. 4 THus he forbad his people to kill the Dam of the birds with her young ones, Deut. 22.7. To ſeeth the Kid in the Mothers milk, Exod. 23.19. To plough with an Oxe and an Aſſe, Deut. 22.10. To ſowe the field with mingled ſeed, Levit. 19.19. And this he may be conceived to do, 1. To manifeſt our Total ſubjection unto Him, when we are limited even in the ſmalleſt things. 2. To ſhew us that it is only Obedience, and Conformity to his Will that God reſpects, and not the Matter or Subſtance of the thing it ſelf in which he requires it. 3. To make our yoke the more eaſie, that we might be the more encouraged to obedience; as Naaman's ſervants move him to waſh himſelf in Jordan, as the Prophet commanded him, becauſe it was an eaſie thing, even a ſmall matter that was required of him, 2 King. 5.13.
Who then are they that eſteem obſervances in matters of ſmall moment, niceneſſe and preciſeneſſe? and would perſwade us, that the ſmalneſſe of the matter makes a ſin venial? whereas God puniſheth the gathering of ſticks only, on the Sabbath day, with death, Numb. 15.35. as he did afterwards only for touching the Ark, 2 Sam. 6.7. and ſhall (as our Saviour tells us) judge men hereafter for every idle word, Matth. 12.36.
This Tree, of the fruit whereof Man was forbidden to eat, was ſeated in the middeſt of Paradiſe, and conſequently in the middeſt of all thoſe pleaſant fruits which God had given man free liberty to make uſe of, not only for neceſſity, but for delight beſides: Whence we may take occaſion to,
5. Obſerve, Our Abundance, and Delights, and Pleaſures muſt be uſed in fear and within the Limits of Obedience.
Obſerv. 5 A Man muſt not give the rains to his appetite, but eat within meaſure when he comes to a Feaſt, as Solomon adviſeth, Prov. 23.2. And it is a mark of ſenſual men, that they feaſt without fear, Jude 12. So that there muſt be a limited meaſure in the freeſt uſe of Gods bleſſings, and limited time; both of them proportioned according to the Laws, 1. Of Nature, that we feed for hunger, and to ſtrengthen the body, and not for drunkenneſſe and ſurfeiting, Eccl. 10.17. 2. Of Moral reſpects of Sobriety, Modeſty, and Correſpondency to our preſent condition (every man may not wear coſtly apparel, but ſuch as are in Kings Courts, Luk. 7.25.) And to the neceſſities of other men: Dives muſt not feaſt every day, and let Lazarus ſtarve at his Gate. 3. According to the Rules of Religion, God takes it heinouſly at his Peoples hand, when they fall to ſlaying of Sheep, and Oxen in a time when He calls to mourning and faſting, Iſa. 22.12.13. And the Apoſtle gives a Caveat to forbear even the Lawful uſe of marriage at ſuch time, as we ſhould give our ſelves to faſting and prayer.
We have hitherto conſidered the law which forbad the eating of the fruit of that Tree of Knowledge of Good and Evill; The Sanction followes, which is the Intermination of a moſt fearfull curſe, which neceſſarily implyes the heinouſneſſe of the ſin in diſobeying Gods Commandement. Whence,
6. Obſerve. Diſobedience is a fearful ſin in Gods account.
Obſerv. 6 ANd is therefore by Samuel equalled to Witch-craft the moſt hatefull of all ſins, 1. Sam. 15.23. for which Saul was caſt out of his Kingdom, which God Himſelf threatens with Deſtruction, Iſa. 1.20. not onelyonly Temporall but Eternall, 1 Pet. 3.19.20. And that eſpecially, becauſe it is directed againſt the Majeſty of God Himſelf, whoſe Authority is ſleighted and deſpiſed, when his Lawes and Commandements are diſobeyed. And Secondly, it opens a gap to all manner of looſeneſſe and diſorder; Nature knowes to ſtay when it hath once paſſed the bounds of Obedience, no more then a violent ſtream doth, when it hath once broken over thoſe Banks that before kept it in.
Let us then eſteem and value all ſins according to that Circumſtance; the more Diſobedience there is in any act of ours, the more ſin; Therefore ſin is out of meaſure ſinful when it is, 1. Againſt knowledge, Jam. 4.17. John 9.41. 2. Againſt Warnings, Perſwaſions, Judgments, Experience of Mercy, or againſt any meanes of Grace; See John 15.22.24. 2 Chron. 36.15. 3. Or Voluntary without Sollicitation, or urging by the violence of any Temptation, as when men ſet themſelves in a way that is not good, Pſal. 36.4. and imagine miſchief upon their beds, Mich. 2.1. Laſtly, when the law it ſelf is rejected and caſt aſide, Jer. 44.16. and accompted as a ſtrange thing, Hoſ. 8.12. and caſt behind a mans back, Pſal. 50.17.
But why is ſuch an heavy curſe threatned to Adam in this ſtate of his Innocency, having eſpecially had ſuch late and large experiments of Gods Bounty towards him? It cannot be doubted that God had ſpeciall reſpect unto the Mutability of his Nature; and therefore knew that he needed this bridle, which alſo by experience appeared to be too weak to reſtrain thoſe inordinate luſts, which were quickly ſtirred up in him by Satans Suggeſtions, ſo that out of this help that God thought fit to provide for him; We may,
7. Obſerve. The Terrours of the Law are uſefull and needful, even unto the beſt amongſt the ſons of men.
Obſerv. 7 IF God found it needful to Adam in this ſtate of perfection, much more muſt it be uſeful to all men, now; ſeeing beſides all temptations from without, we have within us ſuch a fountain of Corruption, breathing out continually Inordinate luſts, that need the ſtrongeſt bridle to keep them in and ſuppreſſe them; Beſides, thoſe terrours are now unto us of ſpeciall uſe, to ſweeten the Remembrance of our Redemption by Chriſt, from the Curſe and condemning ſentence of the Law, and to ſtrengthen us againſt thoſe manifold temptations which from without aſſault us more free-quently, and prevalently then they did our Firſt Parents. Wherefore we finde the Spirit of God making uſe of thoſe Terrours not onelyonly in Generall (as in the Propoſall of the Law to his own People) but more particularly to affect the hearts of the beſt men; as Moſes Himſelf trembled, as well as the reſt, at the giving of the Law, Heb. 12.21. Yea even godly men themſelves have made uſe of them of their own accord, for the keeping of their hearts in an awful Reverence. of God to hold them on in a Courſe of Obedience, as Job did, Job 31.14, 15. and David Pſalme 119.120.
Hitherto we have conſidered this Curſe in relation to the Sin againſt which, and the Perſon againſt whom it is denounced. We are farther to take notice of the Kind, Meaſure, and Certainty thereof (all implyed in that phraſe, Dying thou ſhalt die) together with the ſpeedy, Execution [thereof in the very day wherein they ſhould eat thereof] And firſt, in that God threatens death unto the man in caſe of his rebellion; We may,
8. Obſerve, Death and Deſtruction are in Gods Hand, to inflict them where He pleaſeth.
Obſerv. 8 HE juſtly claimes unto Himſelf, the power to kill as well as to make alive, Deut. 32.39. And therefore his Children aſcribe it unto him, 1 Sam. 2.6. and unto Chriſt, Rev. 1.18. Even Bodily or Temporall death (which may indeed be inflicted by men who can kill the body, Matth. 10.28. But therein they are but Gods Executioners, Rev. 6.4. and are the Sword in his his Hand, Pſal. 17.13.) Much more are Hell and Eternall death in his Hand alone, Math. 10.28. whereof men are not ſo much as Inſtruments, either in the Sentence, or in the Execution thereof. It muſt neceſſarily be ſo, ſeeing otherwiſe the giving of Life could not be intirely in Gods Hand, if a Creature at his pleaſure might take away that, which he Himſelf hath beſtowed; And Secondly, it is fit that God alone ſhould have the diſpoſing of the greateſt of all judgements, as well that it might be meaſured out to all in Righteouſneſſe, as that God might be feared alone.
The conſideration hereof, cannot but revive the heart of Gods Servants, hated and perſecuted by men of the world, when they know their life and breath is in Gods Hand, which therefore none can take away, but by his Will and Decree; And therefore, 1. not while God hath any uſe of their ſervice here. 2. Not if they be of the Number of Chriſts Redeemed Ones, for whom he hath conquered Death, and taken away the ſting of it, 1 Cor. 15.55.57. and delivered them from the power of it.
Under this name of death are included all manner of Evils, Outward and Inward, Temporal and Eternal, both Death it ſelf, and whatſoever tends thereunto: So that we have hence warrant to,
9. Obſerve, All kinds of Evils and Miſeries, Preſent or Future, Outward or Inward, are the Wages of Sin.
Obſerv. 9 DEath came into the world by ſin, Rom. 5.12. whereof it is the wages, Rom. 6.23. Wherefore we find all Outward miſeries threatened againſt men for diſobedience, Levit. 26. Deut. 28. And the plagues of the ſoul, as Ignorance, Inordinate Luſts, a Reprobate mind, are juſtly reckoned up amongſt the Judgments upon men for ſin, Rom. 1.28, 29. much more, is it ſin alone that brings Eterual death. For unbelief men are condemned, Joh. 3.36. and for hatred and malice men abide in death, 1 Joh. 3.14. and for ſin are adjudged to the everlaſting flames of Hell fire, Matth. 25.41. Rev. 21.8.
Let men then when they feel the ſmart of any evil, either Inward or Outward, complain of nothing but ſin, as the fountain from which they ſpring, Lam. 3.39. Aſcribing their deſtruction to themſelves, or any evils that lyes upon them at preſent: ſee Hoſ. 13.9. And therefore, 1. Let them remove and take away their ſinnes if they deſire eaſe, abſtaining from that as from the gates of Hell. 2. Eſpecially when they fear any Judgment hanging over them, let them labour to prevent it by taking away the ſin that brings it 3. In the mean time admiring and magnifying the riches of Gods mercy in our Redemption by Chriſt, by whom both our ſins in which we were all once dead, (and by which we draw death upon our ſelves every day) are taken away, and with them Hell and Eternal Death; and thoſe Evils that remain upon us at preſent are ſanctified, ſo that they work together for our good.
This phraſe, Dying you ſhall dye, doth not only import the Extent, but withall the Certainty of that Death, which the doubling of that word (uſual in the Hebrew Language) doth very often imply. Whence we may further,
10. Obſerve, Gods Judgments are Certain, and Infallible, as well as his Promiſes of Mercy.
Obſer. 10 REſting upon the ſame grounds which are in themſelves Infallible, 1. The Holineſſe of his Nature; by which he is conſtantly moved to take vengeance on Sin, as well as to reward Righteouſneſſe. 2. His unalterable Truth, which is firmer then Heaven or Earth. See Numb. 14.23, 35. 3. His unreſiſtable power, Deut. 32.39. Secondly, directed to the ſame End which God ayms at in all his wayes and works, the filling of the Earth with his glory, Numb. 14.21. advanced in the Acts of his Juſtice, as well as of his Mercy. Howſoever men bewitch themſelves with a groundleſſe hope of Impunity in their ſinful courſes, Deut. 29.19. Whereby as they take from God the honour of his Juſtice, Holineſſe, and Truth; ſo they neceſſarily overthrow all the grounds of their dependance upon Gods Promiſes, the Certainty whereof is built upon the ſame grounds, which aſſure the Infallibility of his Judgments, and withall opens a gap to all Impiety.
The laſt conſiderable Circumſtance in the Judgment here threatened, is the ſpeedy Execution thereof, as being limited to the very day wherein they ſhould tranſgreſſe. Whence,
11. Obſerve, Vengeance and Judgment follow ſin at the Heeles.
Obſer. 11 SIn (that is, the guilt, and puniſhment) lyeth at the door, as God tells Cain, Gen. 4.7. Indeed the Guilt of ſin by which men are made liable to the Puniſhment, is incurred by the very act of ſinning. Although God be pleaſed oftentimes to ſuſpend the Execution, either, 1. For his own ſake, to manifeſt his Patience and Long-ſuffering; and withall, the Juſtice of his Wrath upon thoſe that abuſe it to the hardening of their own hearts, Rom. 2.4, 5. Rev. 2.22, 23. 2. Or for the Sinners ſake, to bring him, if it be poſſible, to repentance, Rom. 2.4. as God bearing with St. Paul in his bloody perſecutions, won him at the laſt. Or, 3. for the Churches ſake, to make uſe of the ſinners ſervice in the mean time for the good of his people. Or ſome way or other, for ſome fitter opportunity, or ſome ſpecial occaſion, as we ſpare the Execution of women with child till they be delivered. Notwithſtanding vengeance overtakes men ſometimes in the very act of ſinning, as it did the Sodomites, Zimri and Coſby, Corah, Dathan and Abiram, Gehazi, Ananias, and Sapphirah, and the like in their ſeveral ſins.
Let men tremble at Sin as at a Serpent, conceiving that when they lay hold on ſin, they take hold of death it ſelf, and embrace the flames of Hell fire. 1. Fly from it, and from all Means and Inſtruments, Occaſions, and Opportunities that lead unto ſin. 2. Repent of it ſpeedily, and caſt it out as we would do fire out of our boſome; and ſleep not in the bonds of iniquity all night, leſt it break out ſuddenly upon us like an hidden fire, and Conſume us and all that we have.