Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 12
VERSE 12.
ANd the man ſaid] It is a wonder that this direct charge upon him by God himſelf, for ſo foule a fact, had not ſmitten him dumb with the man in the parable, that had thruſt in himſelf amongſt the gueſts, without a wedding garment, Mat. 22.12. but Adam ſeems not yet to be ſo far affected with the Majeſty of God that charged him, or with the foulneſſe of the ſin, whe…ewith he was charged, or with the dreadfulneſſe of the judgement, which hung over his head, according to the curſe threatened for the breach of this Commandment, as appears evidently by his reply.
The woman] When God, by this direct charge, had made it evident, that he knew all that was done, it was a vain thing for him to ſtand out in the denial of a fact which was ſo manifeſt. Wherefore the man falls to excuſe that which he could not deny; Not reſpecting therein his own wife, but laying all, or the greateſt part of the blame of the ſin upon her: not caring who bare the blame, ſo he might remove it, if not wholly, yet at leaſt in ſome degree from himſelf.
Whom thou gaveſt] See whither a rebellious ſpirit may carry a man. It is not enough to Adam to appeach his wife, unleſſe he charge God himſelfe, making him, if not the Author, yet at leaſt the occaſion of the ſin, not only blaming the woman for enticing him to ſin, but withal, in ſome ſort God himſelf, that had beſtowed her on him, under a colour to be an help meet for him, but (as the event had manifeſted it) to be a ſnare unto him, as Saul gave Michal to David, 1 Sam. 18.21, See now how farre Adam differs from himſelf: that which he rejoyced in as a ſpecial favour beſtowed on him by God in the former chapter, here he quarrels at, as a meanes of his ruine. Thus a mans fooliſhneſſe perverts his way, and then his heart frets againſt the Lord, Prov. 19.3.
To be with me] The word in the Originnl (Gnimmadi) uſed in this place, is by ſome obſerved to be of greater force, then the word (Gnimmi) which is of the ſame ſignification (as indeed it muſt be, if we derive it from (Gnamad) which ſignifies to ſtand faſt by,) ſo that (Gnimmadi) implies in this place, not only (to be with me) but more then that, (to ſtand and be cloſe by me.) Howſoever we may obſerve, that the expreſſion of Adam, differs from the phraſe which God uſeth in the former chapter, God intended to create a woman that might be before him, or ſtand in his Preſence to aſſiſt him, and as it were to miniſter unto him, but that phraſe did not ſo well ſort with Adams excuſe. For if the woman were given to Adam, only to be before him, or to miniſter unto him, then did Adam amiſſe to take his direction from her, that was appointed to be only his miniſter, and therefore fit to take, and not to give direction. It is probable therefore, that Adam purpoſely changeth the expreſſion, and in ſtead of ſaying (to be before me) with a little alteration expreſſeth it in thoſe termes (to be with me) implying, that ſhe being appointed to be his inſeparable companion, he could not avoid her, nor do leſſe then hearken to her advice and perſwaſion, being ſo near a companion, and, as it were, his boſome friend.
She gave me] Queſtionleſſe with perſwaſions to eate it too, wherefore God afterwards (as we ſhall ſee) in his cenſure, taxeth him for hearkening to his wives voice. But what authority had ſhe to give, or Adam warrant to receive at her hand, that which was forbidden unto them both? or what manner of excuſe is this, to caſt his wives perſwaſion into the ballance, againſt Gods expreſſe interdiction? beſides, this anſwer is not to the purpoſe; God asks him whether he had not eaten of the fruit; he anſwers, that he had eaten indeed, but it was by his wives perſwaſion, which God knew as well as he, but enquires not after at preſent.
And I did eat] A cold expreſſion, manifeſting neither any horrour or grief, or ſhame, at ſo foule a fact, and yet ſufficient to juſtifie God, in his proceeding in judgement againſt him, grounded upon this confeſſion of his own, which he therefore repeats when he gives judgement upon him afterwards, in theſe words, Becauſe thou haſt hearkened to the voice, &c.
This anſwer of Adams, diſcovers in him ſtill a deſire, rather to cover his ſin, then to humble himſelf for it before God, in a free and ingenuous acknowledgement, wherein he might have confeſſed in plain termes, that not ſo much his wives ſolicitation, as his own ambitious deſire to become a God, (which his wife no ſooner ſuggeſted, but he embraced) drew him to contemne Gods Commandment, deſpiſe his threatenings, and to forget his mercies, and ſo to eate of the forbidden fruit. So that when we finde Adam ſtill unwilling to cloſe with God, to confeſſe his ſin, we have no cauſe to conceive, that he would ſpeak any thing partially on Gods behalfe, from which he is ſo far, that we ſee he forbears not to charge God himſelf (though falſly,) upon the leaſt colour of advantage. So then, if Adam and Eve, as yet ſtanding out againſt God, even in this examination of theirs, do notwithſtanding clear him in theſe two points.
Firſt, that they were not made ſinful, but became ſo only by Satans enticement.
Secondly, that God had no hand in drawing them into this ſinne. Seeing
Firſt, Eve who was firſt in the ſinne, hath nothing to charge God withal.
Secondly, that Adam himſelf, who ſpared not to charge him as far as he could, with the leaſt colour, could faſten no more upon him, but this only, that he gave ſome occaſion to Adams ſinne, by beſtowing the woman on him, (wherein how far he wrongs God, who intended the woman to be an help to him, the whole Series of the Hiſtory of the womans Creation, & his own acknowledgement of Gods favour, in beſtowing that help upon him, do evidently diſcover, it muſt neceſſarily be concluded (which is the maine ſcope of this whole Hiſtory,) that ſinne, and all the judgements that followed, proceeded from man himſelfe, and from Satan who ſeduced him; And conſequently that God was
1. Juſt in puniſhing the man according to his deſerts.
2. And infinitely rich in mercy, in reſtoring him after his fall, out of his compaſſion and free grace.
Well, let Adam do what he can to conceal and excuſe his ſin, yet, when God layes it down to his charge, he muſt be forced to acknowledge it before him. Whence
1 OBSERVE. No man can beare out ſin before God, howſoever he may for a while out-face it before men.
Obſerve 1 CAin (though he ſeemes to deny it at the firſt) yet is mute, and cannot open his mouth, when God chargeth him with his brothers blood. Nay, when God chargeth them home with it, though by the voice of a man, Saul cannot deny his rebellion, Ahab his oppreſſion and murther, Gehazi and Ananias their covetouſneſſe. Neither can any man anſwer his own conſcience, when it chargeth him in Gods behalfe, as appeares in the examples of Joſephs brethren, Gen. 42.21. and Judas, Mat. 27.4. and very often in the free and voluntary acknowledgements of many perſons, in the times of their diſtreſſe, or upon their death-beds, publiſhing then to the eares of the world thoſe things which all their life-long they have concealed from all men, and hidden in darkneſſe.
What do men gain then, that pleaſe themſelves with hope of ſecrecy in ſin? which if it be foule and ſcandalous, is not often hidden from the eyes of men, but, if it be, is naked in the ſight of God, who diſcovers the ſecrets of all hearts, and ſhall manifeſt and judge them at the laſt day, when every mouth ſhall be ſtopped, and God ſhall convince men, not by the teſtimony of other men, but by the evidence of their own conſcience, then fully illightened, when all their ſins ſhall be ſet in order before them. Wherefore let no man ſatisfie himſelf in any other way of hiding his ſins, then that which covers it from the eyes of God, and moves him to caſt it behinde his back, (as Hezekiah ſpeaks, Iſa. 38.17.) which is the blood of Chriſt, Bleſſed is the man whoſe ſins are ſo covered, Pſal. 32.1.
Adams fact being charged upon him by God himſelf, there was now no place for denial. Wherefore in the next place, he falls to excuſe that which he cannot deny, laying the greateſt part of the blame of that act upon his wife, who by her enticement had drawen him into the ſin, that by this meanes, though he could not clear himſelf from the ſin, yet he might extenuate it ſo far, that he might not be found guilty in the higheſt degree. Whence
2 OBSERVE. When mens ſins are ſo manifeſt that they cannot deny them, they will yet labour by excuſes, to extenuate them what they may.
Obſerve 2 Not only wicked Saul, firſt his ſacrificing by neceſſity, 1 Sam. 13.11. and afterwards his breach of Gods Commandment. Firſt, by his good meaning, and then by the peoples over-ruling of him, 1 Sam. 15.15, 21. But even holy Aaron too, his making of the calfe, alledging in his excuſe the peoples violence and compulſion, Exod. 32.22. and this mens uſual cuſtome to mince their ſins, by pretences, either of ſtrong provocations of feare, importunity, neceſſity and the like; Or of ſudden ſurpriſe, ignorance, good intentions of their ſincerity and uprightneſſe in other actions, unto which they are carried, is cauſed
1. By pride, which makes them to be tender of their own credit, and to endeavour to preſerve it what they may.
2. And partly, by Satans policy, who by this meanes hinders our reformation and true repentance, and by conſequent Gods honour.
Let every godly man then labour to avoid an evil
1. To which nature ſo ſtrongly inclines us.
2. Which neceſſarily drawes on unthankfulneſſe, by bringing us to a low eſteem of Gods favour and mercy, by which it is pardoned.
3. Hearteneth and encourageth others unto that evil which they ſee ſo much ſleighted by us.
4. And at laſt returneth upon us greater ſhame, both from God and men, as experience ſhews us.
But behold Adams love to his wife, whom before he acknowledgeth to be fleſh of his fleſh, and bone of his bone: now to acquit himſelf, he diſchargeth upon her the burthen of his ſin, and that without excuſing her at all, as beguiled by the policy of Satan; but where the blame lights he cares not, ſo it reſt not upon himſelf. See here a true effect of ſelf-love; And
3 OBSERVE, A man, in this ſtate of corruption, reſpects none but himſelf, and cares not on whom he layes the burthen, ſo he may eaſe himſelf.
Obſerve 3 EVery brother will ſupplant, Jer. 9.4. and ſpeak againſt his own mothers ſonne, Pſal. 50.20. as being altogether without natural affection, Rom. 1.31. 2 Tim. 3.3. accounting this the greateſt wiſdom, to do well to ones ſelfe, Pſal. 49.18. The reaſon hereof is, that every man in his natural condition, is a ſelf-lover, that is, a lover of himſelf only, without reſpect, either to God or community, both which therefore he muſt needs neglect for his own private intereſt. And howſoever, ſome natural men ſeem to neglect themſelves in ſome caſes, out of reſpect to their friends, or for the furthering of ſome common good; yet if we well weigh things, we ſhall finde
1. That when they ſeem to neglect themſelves one way, they endeavour to make it up another, either neglecting a ſmaller advantage for a greater gaine, or with ſome ſmall loſſe, purchaſing either ſafety or honour, or ſomething elſe unto themſelves.
2. They ſeldome hold on in that way of ſeeking anothers good, any longer, then may ſuit with their more principal ends.
3. And yet in going ſo far, for the moſt part, they are either over-ruled by a ſtrong hand of God, who makes uſe, even of their ſelf-reſpects, beyond their ends, for the preſervation of community.
Let no man then that is wiſe, place his affiance on ſuch perſons who cloſe with them ſo, as they have ſtill the greateſt reſpect to their own advantage, either to ſuck ſome profit out of him, or to ſupport their credit by him, as Jebu did by entertaining Jonadab, or to ſtrengthen their partie, and to further ſome ends of their own, as Abſalom dealt with the two hundred that followed out of Jeruſalem, 2 Sam. 15.11. But
1. Cleave unto God a faithful Creator, as he is termed, 1 Pet. 4.19.
2. Amongſt men, leave unto his children, who having laid the foundation of Religion in ſelf-denial, can, and do oftentimes lay aſide ſelfreſpects, for Gods honour, and for their brethrens good, when need requires it.
Now though Adam ſhewed little love to his wife, in laying the blame of his ſin upon her, which he had not been guilty of, if himſelf had not agreed and conſented to her ſollicitation, yet that the charge upon her was juſt, that her husband ſinned by her enticement cannot be denied. Whence
4 OBSERVE, Seducers are juſtly chargeable, with all the ſinnes committed by thoſe that are ſeduced by them.
Obſerve 4 AS the falſe Prophets are juſtly charged, that profaneneſs went out from them, into the whole land, which was conſidered by their wicked lives, and falſe doctrine, which drew the people into errour, Jer. 23.13, 15. and that ſo far, that they are affirmed to ſtrengthen their hands, that none did return from his wickedneſſe, ver. 14. And wicked Jeroboam, that ſet up the calves, in Dan, and Bethel, and invited the people to the worſhip of them, hath this brand upon him, that he made Iſrael to ſin. Wherefore theſe ſeducers, are not only chargeable with the ſinnes, but with the blood of all that periſh by their meanes, yea even thoſe, that forewarne them not of the judgements which the wicked ways wherein they walk will bring upon them, Ezech. 33.8. Good reaſon it ſhould be ſo, ſeeing the ſeducers heart deſires, and his affections concur, in the acting of that ſin, to which he perſwades another man, although he put not forth his own hand to the effecting of it, but performe that by the hand of another man, as the ſlaying of Urijah, is juſtly called Davids act, although it were executed by the hand of the children of Ammon, 2 Sam. 12.9. Now we know it is the conſent that makes the act of ſin (yea ever there, where men proceed not to the act, the very luſting after a woman, makes one an adulterer, in our Saviours judgement, though he go no farther, Mat. 5.28) ſo that an enticer of another to ſin, is guilty, not only of the ſinful motion of his own heart, in reſolving upon the evil; but beſides, of that evil which he begets conſent unto, allowes, and deſires may take effect in another; that acts the ſin by his provocation and allurement.
Beware then of that dangerous employment, to become a Solicitor, or Factor in ſin, and tremble at the very motion of it, and avoid carefully the ſociety of ſuch agents,
1. Who carry the mark and character of Satan, who is ſtiled by the name of the temper, and is the father of all that walk in that way of ſeducing.
2. Shew themſelves much more dangerous enemies to man-kinde then murtherers, who deſtroy only the body, whereas theſe lay wait for the ſoul, Prov. 22.25.
3. Proclaime war againſt God, whom they fight againſt, not only by their own ſinnes, but much more, by making a party againſt him, by drawing as many as they can procure, to be companions with them in their evils.
4. And therefore are above others, children of wrath, reſerved unto them by the juſt judgement of God, in a double proportion, according to the meaſure of their ſinnes, acted by themſelves, and furthered in other men, by their procurement. Let this Item be laid neere to heart by all Magiſtrates, Miniſters, Parents, Maſters, whoſe Laws, Directions, Counſels and Examples, if they walk in ill ways, have a ſtrange influence into their inferiors, to draw them unto wicked practices, whereunto they are by nature it ſelf too ſtrongly inclinable.
It was too much that Adam endeavours to poſt off the ſinne from himſelf, and caſts the blame of it upon his wife: but ſee how far an heart once perverted, may lead a man; he falls in the next place upon God himſelf, whom he makes, if not a part yet at leaſt an occaſion of his ſin. Whence
5 OBSERVE, It is uſual with men, when themſelves have committed the ſin, to lay the blame of it in part even upon God himſelf.
Obſerve 5 THus Jonah in effect chargeth God with his diſobedience, in flying to Tarſhiſh, as if he had ſent him upon a meſſage, that would diſgrace both himſelf, and him that ſent him, Jonah 4.2. As that idle ſervant pleads his Maſters hardneſſe, in excuſe of his idleneſſe and unfaithfulneſſe, Mat. 25.24. Thu… do all they, that for their ignorance, plead want of parts of nature. For their thefts or oppreſſion, neceſſity by the weakneſſe of their eſtates greatneſſe of their charge, or the like. For the neglect of ſpiritual duties, multiplicity of ſecular employments; for their diſobedience the ſtrictneſſe of Gods Law, as impoſſible to be kept. Hence it is that Saint James, well knowing this common diſeaſe, wills us to take heed of charging God with our temptations to evil, ſeeing we are drawn on thereunto by our own concupiſcence, Jam. 1.13. Now that which moves us to deal ſo injuriouſly with God himſelf is
1. A deſire to juſtifie our ſelves, which we can never do more fully, then by caſting the blame of the ſin, for which we ſhould be cenſured, upon God himſelfe, who ſhould judge and puniſh it, as Thamar ſtops Judahs mouth, when he ſentenced her to be burned, for her adultery, by charging him to be both the occaſion, and the Actor of that ſin, Gen. 38.26.
2. There is in all men by nature, an heart ill affected towards God, (the wiſdom whereof is enmity againſt him, Rom. 8.7.) which makes us willing to pick any quarrel againſt him, and to diſhonour him, upon the leaſt pretence.
3. It is Satans policy,
1. To wrong God by making him the Author of evil, and unjuſt in puniſhing that in men, whereof the blame lies in part upon himſelfe.
2. To take off mens hearts from all endeavours, and meanes of repentance, by this colour of juſtifying themſelves in their ſins.
We cannot but take ſpecial notice, in what manner Adam ſpeaks of his wife in this place, whom he imbraceth, and acknowledgeth as a ſingular bleſſing, beſtowed on him by God in the former Chapter, and here doth little leſſe then reproachfully caſt it in Gods teeth, that inſtead of an helper, he had given her unto him for a ſnare, to beguile and entrap him, as his words in this place do imply. Whence
6. OBSERVE, It is an uſual practiſe, with many men, to caſt Gods bleſſings in his teeth with diſcontent.
Obſerve 6 ZIpporah, the wife of Moſes, calls circumciſion a Sacrament of blood, Exod. 4.25. See how the Iſarelites quarrel at Moſes, whom God had ſent to be their deliverer, as one that was the occaſion of encreaſing their bondage, Exod. 5.21. and how often do they wiſh themſelves in Egypt againe; when they were upon their voyage to Canaan, murmur at Moſes, Exod. 14.11. and 16.3. and 17.3. Eſteem Manna, their food, light bread, and loath it, Numb. 11.6? Thus is it uſual with men to murmur, ſometimes at the execution of Juſtice, the diſpenſing of the word, at the increaſe of people, cheapneſſe of proviſions, fruitfulneſſe of their own wives, and the like. This comes to paſſe,
1. Becauſe, many times, common bleſſings ſuit not with mens private ends, and deſires, ſo that we judge many things, which are bleſſings in themſelves, to be croſſes unto us.
2. Becauſe our unthankful hearts, being not ſatisfied in all that they inordinately deſire, ſcorne that which they have as a trifle, becauſe it anſwers not to the full of what is deſired.
Let not men think much of it, if they be dealt withal, as God himſelfe is, and have their kindneſſe by unthankful men, caſt in their teeth, nay, many times be ill ſpoken of for doing good to others: Seeing
1. The ſervant is not above his Maſter.
2. Thanks from men are not, or at leaſt ought not to be the recompence which we ought to expect for doing good to others, but the acceptance of our ſervice by God, who the leſſe reward we have from men, the more he enlargeth his own hand towards us, if we continue conſtant in well doing, in obedience to his will, expecting approbation from God, and not from men.
Adam indeed ſinned in the higheſt degree, in blaming God as the occaſion of his ſin wherewith he was charged; yet it is true, that the woman, whom God gave him to be his helper, became a ſnare unto him, by entiſing him to ſin; but that was through his own folly, who ſuffered himſelf to be ſeduced by her. Whence
7 OBSERVE, Men may eaſily by their own folly, turn the means ordained by God for their good, into ſnares for their deſtruction.
Obſerve 7 RIches are given by God as a bleſſing to us: if we deſire them inordinately, delight in, and love them, depend on and truſt in them, they become a dangerous ſnare, 1 Tim. 6.10. Prov. 11.28. Friends, and eſpecially wives, are great comforts, and helps, many wayes: but if we make them our Oracles, they may and often do beguile us, Deut. 13.6. Gods ſacred word the greateſt of all helps, and outward bleſſings, the power of God to ſalvation, and the ſavour of life unto all that receive it as they ought, may prove the ſavour of death, if it be not mixed with faith, but received into a corrupt heart; as meat taken into a fowle ſtomack may turne into ill humours, and ſo become our poiſon. Much more is this true, of Peace, Plenty, Strength, nay of Wiſdome it ſelfe, and other abilities of the minde. And that
1. Becauſe many of theſe things (though good in themſelves) yet are of ſuch a nature, that the good, or evil of them is found only in the uſe of them, and therefore as they are uſed by us, ſo they prove unto us, either good or evil.
2. And it is fit, that it ſhould be ſo, that God in his Juſtice, ſhould turne good into evil, to ſuch as are not good before him; as he draws good out of evil it ſelfe, unto all thoſe that love him, as the Apoſtle tells us, Rom. 8.28.
Let it warne every one of us, to uſe all the helps and bleſſings which we receive from God, with feare and trembling.
1. Purging our own hearts carefully, for to thoſe which are defiled nothing is pure, Tit. 1.15.
2. Sanctifying unto our ſelves the bleſſings themſelves, by the word and prayer, 1 Tim. 4.5.
3. Uſing all things, according to the rule laid down to us in the word, and referring them to the end for which he gives them, his own glory, and the furthering of our Sanctification, that he may bleſſe us in thoſe things, the fruit whereof returns unto himſelf at laſt.
If we ſcan Adams anſwer a little more thorowly, we may eaſily diſcover, what was his great overſight, by which his wives temptation prevailed ſo much with him, and took ſuch effect at laſt (which alſo God himſelf points at in the judgment, which afterwards he paſſethupon him,) namely, that he hearkened to his wives voice, that is, that he yeelded to her motion, without examining the ground, or warrant of it, which was nothing but her bare word and perſwaſion, wheras he ought to have conſidered,
Firſt, what right ſhe had to beſtow on him that fruit which God had forbidden both to him and her.
Next what power ſhe had, to free him from that curſe, which God had threatned to lay upon them if they did eat that fruit which was forbidden them. Whence
8 OBSERVE, It is very dangerous to embrace any motion preſented unto us, without examining the warrant and ground of it.
Obſerve 8 JOſeph pleads that to his Miſtreſs, in bar of that adulterous motion, that ſhe makes unto him, that he had no warrant to meddle with her, neither from God nor man, Gen. 39.9. Our Saviour Chriſt repels Satans fiery darts with the ſame ſhield, that he had no warrant to turne the ſtones into bread, Mat. 4.4. nor to caſt himſelf down from the pinacle of the Temple, ver. 7. In the ſame manner the Apoſtles anſwer the Rulers, when they ſilence them, that they did that for which they had no warrant, to forbid them that, which God had commanded them, Acts 4.19. But they are noted for fooles that beleeve every word, Prov. 14.15. as he that was no ſooner tempted by a lewd woman to filthineſs, but ſhe preſently conſents to her, Prov. 7.22. and Amnon that embraced Jonadabs wicked counſel, as ſoone as he heard it, 2 Sam. 13.6. And Joaſh that enclined to the firſt motion of his Princes to fall away to idolatry, 2 Chron. 24.17. Nay, Jehoſhaphat himſelf who conſented to joyn with Ahab, and to help him againſt the Syrians, found by the event the fruits of their folly, in embracing motions tendered to them, without examining the grounds of them. And good reaſon it ſhould be ſo,
1. Becauſe this is Gods peculiar prerogative, to be beleeved and obeyed upon his Word; which when we yield unto men, we inveſt them with his honour, and make them in a ſort our gods.
2. Men are ſubject to dangerous errors, not onelyonly through ignorance, which makes them unable to diſcern between good and evil, but beſides through inordinate luſts and deſires, which caſt a miſt before the underſtanding, and pervert the Judgement, ſo that in hearkning to mens directions, we follow blinde guides: and then no marvaile though we fall with them into the ditch, to our own deſtruction, Mat. 15.14.
How Adam, the farther he goes, the more he ſinnes, and how every motion of his heart, every word and action addes to his tranſgreſſion, til God reclaims him, and the obſervation which might thence be drawn (That when men are once perverted in their wayes, the farther they go, the more they ſinne, till God change their hearts) hath been for the moſt part handled already upon ver. 2. Obſerv. 2. and 6. compared together.