Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 3
VERSE III.
THe woman in this verſe, which containes the ſecond part of her anſwer to Satans queſtion, coming to ſpeak of the interdiction of the tree of the knowledge of good and evil of which ſhe was demanded, it is worth our obſervation to take ſpecial notice how ſhe riſeth in her phraſes and expreſſions, which we ſhall finde farre different from the ſtile which ſhe had uſed, in ſetting out the grant of the uſe of the reſt of the fruits of the Garden; of the former ſhe ſpeaks in a ſcant and weak manner, of the interdiction ſhe ſpeaks fully and ſtrongly, as will appear in the particulars.
For firſt, in this ſhe mentions Gods Name expreſly, which ſhe had wholly omitted in ſpeaking of the grant.
Next, whereas ſhe in her relation of the grant, leaves out two ſpecial termes which God had uſed in giving it, herein ſpeaking of the interdiction, he expreſſeth at leaſt all, or perhaps more then God had ſpoken, at leaſt more then Moſes had related him to have ſpoken, and queſtionleſſe more then Satan had demanded So that by theſe different manners of expreſſion, ſhe plainly diſcovers the thoughts of her heart within, that ſhe made no great account of Gods mercy in the grant, but the reſtraint and interdiction ſhe took very tenderly. Whence
1 OBSERVE Mens words and ſpeeches are uſually proportioned, according to the meaſure of the affections of the heart.
Obſerve 1 SO our Saviour tells us, that out of the abundance of the heart the mouth will ſpeak, Mat. 12.34. when Elihu is full of matter, and his belly like wine wanting vent, Job 32.18, 19. obſerve how large and full of life his expreſſions are in the chapters following. If the heart within be full, the tongue muſt needs be the pen of a ready Writer, Pſal. 45.1. Neither can it be otherwiſe,
Firſt, becauſe words being ordained to be the meanes of repreſenting the thoughts of the heart within, it is agreeable to all reaſon, that they ſhould expreſſe them in their full proportion, as the glaſſe doth the face.
Secondly, becauſe although the underſtanding be, or at leaſt ſhould, hold the raines of the tongue, yet the affections adde the ſpurres unto it, as indeed they do many times give the meaſure to our actions themſelves, as we run according to our feare, ſight according to our anger, and wake according to our hope and deſire, and ſo in many other of our actions.
Let us then judge of the temper, both of our own and other mens hearts and inward diſpoſitions by our expreſſions, although indeed it be more certainly manifeſted by our actions. A ſpiritual man ſpeaks of the things of the world as he uſeth them, neceſſarily and ſparingly. Of ſpiritual things, as of God, of Chriſt, of Grace and Glory, feelingly and fully. See Eph 1.3. on the other ſide, a carnal mans conference of Heaven and heavenly things, is rare, dry and empty; but of worldly things, voluntary, frequent and large, much like Nebuchadnezzars vaunt, Dan 4.30. In like manner, we may judge of the ebbes and floods of our inward affections, by the abounding or ſcanting, and by the ſtrength or weakneſſe of our expreſſions, as we do ſometimes of the ebbes and floods of the ſea, by the high riſing or low falling of the rivers which run into it. And if it happen otherwiſe, as it doth ſometimes, it is by reaſon of ſome natural imperfection. It may ſo happen, and doth ſometimes, that one may have a large heart, and a narrow mouth, as Moſes excuſeth himſelfe, that he was no man of words, he means, not a man of ready ſpeech, Exod. 4.10. ſometimes it falls out, that by ſome outward occaſion, a man is forced to keep in that which his tongue would otherwiſe be ready to utter, as David could, and was deſirous to have ſpoken, but refrained a while, and held his peace even from good, for the preſence of wicked men, Pſal. 39.2. Thus ſometimes the ebbes and floods of the ſea are reſtrained by the violence of the winde.
In one thing the woman doth well, whatſoever her meaning was, or whatſoever moved her the reunto, that ſhe mentions the Sanction together with the interdiction (whereof only the divel had enquired) expreſſing not only what God had forbidden, but withal under how ſevere a penalty he had forbidden it, and may give us occaſion to
2. OBSERVE When we remember any Law of God, we ought withal to ſet before us the Sanction an nexed thereunto.
Obſerve 2 UNto this God himſelfe ſeems to direct us, who hath annexed the Sanctions to ſome of the Lawes of the Decalogue, as namely to the ſecond, third and fifth Commandments, notwithſtanding the great brevity which he uſeth in penning that Law, unto which alſo, after the full delivery of the whole Law, are annexed divers others more at large, Lev. 26. and Deut. 28. And we know, that not only the Law was appointed to be publiſhed in the eares of all the people, after their coming into the Land of Canaan, but the Sanctions both of bleſſings and curſes were to be denounced withal, Deut. 28.12, 13. This courſe that God takes in the delivery of the Law, both directs Miniſters in preaching and applying it, to follow that example, and private perſons in their meditations, and examination of their wayes and actions, not to ſever thoſe things which God himſelf hath joyned together. And that,
1. For Gods honour, that all our obedience may be tendred to him both in faith and feare, wherein we acknowledge both his infinite goodneſſe, in rewarding even thoſe duties that we owe unto him as his ſervants, and his holineſſe and juſtice, in executing juſtice upon ſuch as wickedly tranſgreſſe.
2. For our own neceſſity, whoſe dead hearts need ſuch effectual meanes to quicken us. Thus we ſee God every where ſtirs up his own people to obedience, by the promiſes of large rewards, as the Apoſtle doth likewiſe ſtir us up, to be abundant always in the Work of the Lord, becauſe we know our labour is not in vain in the Lord, 1 Cor. 15.58. On the other ſide Job makes uſe of the terrour of Gods wrath, to reſtrain himſelf from evil, Job 31.23. as likewiſe doth the Prophet David, Pſal. 119.120.
The next thing obſervable in this part of the womans anſwer is, that ſhe prefixeth the Name of God, both to the interdiction, and to the judgement threatened, which though ſhe ſeem to do with ſome repining, or riſing of her heart againſt the ſtrictneſſe of Gods dealing with her, notwithſtanding howſoever ſhe may make an ill uſe of it, yet ſhe doth no more then ſhe ought to have done, and may give us occaſion to,
3 OBSERVE When we lay the Law of God before us, we muſt withal fixe our thoughts upon him that gives it.
Obſerv. 3 FOr this purpoſe, in delivering the Decalogue, the Lord, before the Law himſelf prefixeth his own Name. And thus all the Prophets, in urging and applying the Law in all their reproofes, exhortations, threatenings or promiſes, ſtill prefixeth before them, or annexeth unto them The Lord hath ſpoken, or, The Word of the Lord. And indeed, the remembring of Gods Name upon ſuch occaſions, is of ſingular uſe ſundry wayes.
1. Together with Gods Name, is repreſented unto us his Authority, and withal both his Wiſdome and Goodneſſe, which will be an effectual meanes to ſtay and ſilence all carnal reaſonings, which otherwiſe will very hardly be anſwered, conſidering how hard a matter it is, for the wiſdom of the fleſh to ſubmit to the Law, Rom. 8.7. But againſt God himſelfe, who dare diſpute with the Apoſtle, Rom. 9.20.
2. By the ſame meanes we are quickened to obedience with chearfulneſſe, when we conſider that they are the Commandments of that God, who gave us our being and in whom we ſubſiſt, to whom we owe our ſelves, and all we have, and from whom we expect glory and immortality, and eternal life. See Davids anſwer to his ſcoffing wife, 2 Sam. 6.21.
3. Only this looking upon God in all his Commandments, makes our ſervices duties of obedience, when they are performed at the Command, and in ſubmiſſion to the Will of him whoſe we are, whereby we acknowledge both his Authority, and beſides his Will to be the rule of Righteouſneſſe.
Laſtly, it wonderfully ſtirs us up to watchfulneſſe, diligence, and ſincerity in all our carriage, when we behold the Preſence, Majeſty and Holineſſe of him to whom we performe our duties, ſerving him with reverence and feare, and with a ſingle heart, as being the God who ſees in ſecret, and whoſe eyes are purer then to behold evil.
But all circumſtances duly weighed, and the whole frame of the womans anſwer duly conſidered, it ſeems more then probable, that her prefixing of Gods Name to this interdiction, proceedes meerly from an humour of diſcontent, and the riſing of her ſpirit againſt the reſtraint, from eating the fruit of the tree of the knowledge of good and evil, and by conſequent againſt God himſelfe, who had laid this reſtraint upon her. So eaſie a matter it was for Satan to work her heart, even in this ſtate of innocency, to impatience and diſcontent at any reſtraint at all, how much more eaſily doth he ſet our heart againſt it, in this ſtate of corruption? So that we may from hence
4 OBSERVE It is an hard matter to bring mans heart to ſubmit unto, and beare with patience and chearfulneſſe any yoke of reſtraint.
Obſerve 4 THe evidence of this truth appears, not only in the ſonnes of Belial (as the Scripture termes them) who refuſe to beare any yoke, but break all bands, and caſt away the cords from them, Pſal. 2.3. but even in thoſe that pretend to ſubmit to the Law, and yet when it croſſeth their humour caſt it aſide, as did Johanan and his companions, Jer. 43.4, 5. or at leaſt ſubmit to it with murmuring like Zipporah, Exod. 4.25. Nay, the beſt and deareſt of Gods ſervants, though they have really and cordially taken upon them Chriſts yoke, ſo far, that they conſent to the Law that it is good and holy, Rom. 7.16. and righteous in all things, Pſal. 119.128. and delight in it, Rom. 7.22. Pſal. 119.24. and engage themſelves in their purpoſes and reſolutions to obſerve it conſtantly in all things, Pſal. 119.106. yet they finde a law in their members, that is, ſtrong luſts in their fleſhly part, rebelling and riſing up againſt that Law, that their minde approves and ſubmits unto, Rom. 7.23. and ſtriving to ſhake off that yoke, that they may be at liberty. And this comes to paſſe, becauſe the beſt are but renewed in part, and have ſin dwelling in them ſtill, although it reigne not in them, ſo that they are partly carnal ſtill: and therefore there is ſtill ſomething in them, that neither is, nor can be ſubject to Gods Law, Rom. 8.7. but growes more rebellious by reſtraint, Rom. 7.8, 9. as waters ſwell the higher by the dam, that ſtops their courſe. This condition of his children, the Lord himſelf hath thus diſpoſed in wiſdome,
1. That we might be the more ſenſible of our deliverance, from the bondage of this ſin, when we finde the neighbourhood of it ſo troubleſome unto us.
2. That we might cleave cloſe unto Chriſt, drawing ſtill from him a freſh ſupply of the Spirit of Power, for the maſtering of our corruptions.
3. That the Power of his Spirit may the more appear, in maſtering and prevailing upon thoſe luſts, that make head continually againſt it.
4. To commend the obedience of his children, in ſubmitting to his Law, even when their natural inclination bends againſt it; againſt which when they ſtrive with all their power, that they may ſubmit unto Gods Law, they do thereby manifeſt their love unto it, and delight in it.
1. Let every man then labour the more carefully, to ſubdue and mortifie this fleſhly and carnal part, which yet remains within us, which continually ſtirs us up to rebellion againſt God, wherein although it prevaile not fully, yet it both takes off that chearfulneſſe of Spirit, wherewith God requires to be ſerved, Deut. 28.47. and in which he delights, 2 Cor. 9.7. and abates that joy in duties of obedience, which we might finde, Prov. 21.15. and that enlargement of ſpirit, which ſhould provoke us to run the way of Gods Commandments, Pſal. 119.32. That this body of death (as the Apoſtle termes it, Rom. 7.24.) being in ſome meaſure ſubdued, every thought within us may be brought under to the obedience of Chriſt, 2 Cor. 10.5.
Whether that clauſe (neither ſhall ye touch it) were expreſſed by God himſelf, in the interdiction (although omitted by Moſes in the relation of it) or whether the woman addes it of her own, as conceiving it to be neceſſarily implied in the prohibition, to eat of that fruit, it is not much material, only we may thence,
5 OBSERVE Whoſoever will not be entangled by allurements to ſinne, muſt not come near them.
Obſerv. 5 WE may not ſtand in the Councel of the ungodly, Pſal. 1.1. nor come near their pathes, as Solomon adviſeth, Prov. 4.14, 15. nor near the door of a lewd womans houſe, Prov. 5.8. much leſſe to be where ſhe is, which Joſeph ſo carefully avoided, Gen. 39.10. we are forbidden to touch any unclean thing, 2 Cor. 6.17. or to name fornication or uncleanneſſe, Eph. 5.3. Job will not ſo much as look upon a maid, that he might not think on her, Job 31.1. and we are commanded to hate the very garment ſpotted with the fleſh, Jude 23. And this we muſt do,
1. Out of the conſcience of the weakneſſe of our corrupt nature, which as eaſily takes fire by the leaſt allurement to ſin, as gunpowder doth by any ſpark that fals into it, or rather of it ſelf draws towards it, as iron doth toward an adamant: now we know that he that will not be burnt, muſt carry no coales in his boſome, Prov 6.27.
2. That we may manifeſt our perfect deteſtation of evil, which every man, that will approve himſelf to be a lover of God muſt hate, Pſal. 97.10. ſo that by withdrawing from allurements to ſin, we not only manifeſt our own holineſſe, but beſides by our example, we are a meanes to teach others, not to draw near unto that, which they obſerve us ſo carefully to avoid and flie from.
It is upon good ground conceived generally, that the woman, in this anſwer of hers to Satan, gives him great advantage and encouragement, by the laſt words thereof, wherein ſhe expreſſeth the curſe threatened againſt the tranſgreſſors of this Commandment in ſo ſleight a manner, as if it were either uncertain, or at leaſt inconſiderable; this is evident, that her relation comes farre ſhort of that ſtrong and powerful expreſſion, wherein God had delivered it unto her: And withal, by relating the interdiction in the ſtricteſt termes ſhe could deviſe, and the curſe in ſo ſleight and weak an expreſſion, ſhe gives great cauſe of ſuſpicion, that as ſhe diſtaſted the ſtrictneſſe of the command, on the one ſide, ſo ſhe had no great feare of the curſe on the other ſide, of which the devil makes great advantage, as we ſhall ſee in the ſequel: ſo that comparing this her ſleighting of the curſe, with her breach of the Commandment, which immediately followed, we may
6 OBSERVE The ſleighting of the curſe of the Law, makes way to the tranſgreſſion of the Law.
Obſerve 6 HE that bleſſeth himſelf in his heart, when he heares the cauſe denounced, pronouncing peace to his own ſoule, though he walk in all the abominations of his heart, will not feare to adde drunkenneſſe unto thirſt, Deut. 29.19. and if one ſcoffe at Chriſts coming unto judgment, 2 Pet. 3.3, 4. to execute vengeance on thoſe that deny ſubjection, Luke 19.27. he will eaſily reſolve to walk after his own luſts. Indeed, how can it fall out otherwiſe? ſeeing although the cords of love, both to God and to his Law, be the ſtrongeſt bands to keep the godly within their bounds, yet the curſe and terrour of wrath and vengeance, is the ſtrongeſt bridle to hold in ſuch as are meerly carnal, who are therefore compared to horſe and mule, Pſal. 32.9. which when they have once caſt off the bridle, they run on headlong to all exceſſe of riot.
Again, whoſoever hath caſt off the feare of Gods wrath, hath laid aſide, in effect, all grounds of reſpect towards him, as having in a ſort denied his Providence, Holineſſe, Truth, Juſtice and Power, and conſequently broken in ſunder all the bands, which might hold him on in any courſe of obedience.