regard the being who presented the temptation as connected in outward appearance with some Divine manifestation, in fact, as possibly a messenger from God, and therefore as one who might be listened to ? If so, then we can partly understand, though we can by no means justify, the fact of Eve giving heed to, and then being successfully beguiled by the subtlety of the tempter.1

It is important to notice carefully the conversation between the serpent and the woman, with its sad results. Satan insidiously asks, "YEA, HATH GOD SAID (lit. Is it even so that) YE SHALL NOT EAT OF EVERY TREE IN THE GARDEN?" thus raising a doubt as to the integrity of the Divine statement. The woman replies, We may eat of every tree but one; in regard to that one tree God hath said, "YE SHALL NOT EAT OF IT, NEITHER SHALL YE TOUCH IT, LEST YE DIE." This is not what God commanded (cf. Gen. ii. 17); there was nothing said about touching the fruit; and instead of "lest ye die," it was "thou shalt surely die." The woman therefore added to and altered the Divine statement. The tempter saw his opportunity, and immediately said, "YE SHALL NOT SURELY DIE," thus proving himself a liar. (Cf. John viii. 44; 1 John iii. 8.) "GOD DOTH KNOW THAT IN THE DAY YE EAT THEREOF, THEN YOUR EYES SHALL BE OPENED, AND YE SHALL BE AS GODS (lit. like God), KNOWING GOOD AND EVIL.” The result was, that the woman saw the fruit with longing eyes, then took it and ate of it, finally giving it to her husband, who ate of it also.

1 It is only right to state that there is a species of serpent found in the East, nearly allied to the spectacle snake of India, which has the faculty of distending the hood, as if it had wings at the side of the head, and standing half erect when irritated. A serpent has no power actually to fly, and the so called flying serpents are only found represented in the symbolical pictures of Egypt.

A solemn lesson of instruction and warning is conveyed in attentively observing the progressive stages of the temptation. The first great mistake was a departure from the word of God; it was not received into the heart in its integrity, and retained therein. Then came the desire for the exercise of human wisdom and reasoning; the Divine command was lessened in its intensity, implicit obedience was not considered necessary, the woman yielded, and so far Satan triumphed. And thus it is in the present day. The word of God is called in question, the authenticity and plenary inspiration thereof is more or less denied, full scope is given to the exercise of the verifying faculty, sin and its penalties are made light of, the glorious promises of the triumphant future are frittered away, and a lifeless formality, a cold rationalism, or an absolute infidelity is the result.

The Disobedience and its Results (vv. 7-13).

Apparently but a short time elapsed and results followed:

66

1. A knowledge of their condition. The eyes of both were opened, and they knew that they were naked” (v. 7). This was not the knowledge the tempter had promised, but the knowledge of their own unclothed condition. And with this discovery they sought themselves to rectify the deficiency. "And they sewed fig leaves together (lit. leaf of a fig tree) and made for themselves aprons" (lit. girdles: LXX. περιζώματα).

2. Fear was engendered. "And they heard the voice of the Lord God walking in the garden in the cool of the day" (ruach, the breeze or wind of the day, eventide). They must have often heard the voice of God; but now hearing it they were afraid, and hid themselves from the presence (face) of Jehovah, in the midst of the trees of the garden

(v. 8). The voice was an audible one (cf. vv. 9, 10; Exod. xx. 22; Deut. iv. 12), the voice of the Divine Logos, the second Person of the Trinity, the pre-existent Messiah-a Divine manifestation in an outward and recognisable form ; but this was no longer a source of joy to Adam and his wife. In their unclothed condition they were terrified, and sought concealment. And so it is with the awakened and convicted sinner now; he tries to get away from the Divine presence, he is afraid of God, he dreads His anger (cf. Luke xxiii. 30; Rev. vi. 16, 17).

3. Divine communion was lost. The Lord God called unto Adam, saying, "Where art thou?" Adam heard the voice, but instead of responding as heretofore he was afraid, and hid himself, giving as a reason that he was naked, and implying thereby that he was unfit to appear in the Divine presence. Inquiry was then made as to how this information was obtained; had they been disobedient, eating of the forbidden fruit? (vv. 9–11.)

4. Sin confessed. A ray of light shines out in the midst of the gathering darkness and confusion. The man and the woman severally and separately acknowledge and confess their wrongdoing. The man said, "I did eat." The woman said, "The serpent beguiled me, and I did eat' (cf. 2 Cor. xi. 3), thus fully admitting the reality of Satan's power (vv. 12, 13). In all this, the true cause of the loss or the interruption of Divine communion is clearly shown to be disobedience to the Divine commands, indulgence allowed, sin committed. The only way of return is by confession of sin and acknowledgment of iniquity (cf. Jer. iii. 13; 1 John i. 9). Let this be done, and forgiveness and cleansing are faithfully promised and assured.

The Curse, the Promise, and the Doom (vv. 14-19).

1. The serpent cursed (v. 14). The curse fell upon the serpent, not upon the man and the woman who had been deceived thereby. "AND THE LORD GOD SAID UNTO THE SERPENT, BECAUSE THOU HAST DONE THIS, THOU ART CURSED ABOVE ALL CATTLE, AND ABOVE EVERY BEAST OF THE FIELD." The elements of the curse were twofold: "UPON THY BELLY SHALT THOU GO (walk), AND DUST SHALT THOU EAT ALL THE DAYS OF THY LIFE." (Cf. Ps. lxxii. 9; Isa. lxv. 25; Mic. vii. 17.) In these passages there is a primary reference to the serpent absolutely, but a distinct and emphatic declaration also of the degradation and utter overthrow of Satan himself.

2. The promise of deliverance (v. 15). Every word in this verse is important, and requires most careful consideration. Here is the first ray of Divine light in the midst of coming darkness, giving hope for the future. Here is the germ of all that shall be hereafter unfolded in regard to the tremendous conflict between Satan, the prince of darkness, and the Lord Jesus Christ, the Light of the world. Here is the cheering announcement of deliverance beforehand, of hope to lessen the anguish of despair. Here is a solemn declaration of a fact, an absolute promise of the fulfilment thereof, and a glorious prediction of future conquest and triumph. Satan used the woman as his instrument for the destruction of man; God uses woman as His instrument for the restoration of man. Notice the position of this verse. It occurs after the curse has been pronounced upon the serpent, and before the doom of the man and the woman is declared. " AND I WILL PUT (OR PLACE) ENMITY BETWEEN THEE (masc. the tempter) AND THE WOMAN, AND BETWEEN THY SEED (masc.) AND HER SEED (fem.); IT (masc.; LXX. airós; Vulg. incorrectly, ipsa) SHALL BRUISE (or shatter, referring to the seed and not to the woman herself only) THY HEAD (the ser

pent's head), AND THOU (the serpent's seed) SHALT BRUISE (or shatter) HIS HEEL" (the seed of the woman).

Thus there are two distinct seeds or lines of progeny and descent spoken of: the seed of the serpent, Satan; the seed of the woman, Christ. In the one case, the children of the devil," the followers of the god of this age and prince of the power of the air; in the other case, the "children of God," the followers of the Lord Jesus Christ, the Prince of life, the King of kings and Lord of lords. And the whole Bible is but a narrative in varied yet harmonious detail of the ceaseless, persistent conflict between the powers of light and darkness; between the seed of Christ and the seed of Satan; between the King who shall reign in righteousness, His dominion universal and everlasting, and the usurper, who is even now defeated and degraded, and will be ultimately utterly vanquished and destroyed. Thus early was the gospel, or good news, of a Saviour promulgated; thus early did the penetrating eye of an omniscient God pierce into the future, and provide in this terrible emergency for the emancipation of Adam and his race. The Apocalypse of John reveals the glorious harvest, of which only the seed is spoken of in Genesis; and in the unfolding of the glorious conquests of the future, types and illustrations, figures and symbols, poetry and prose are well nigh exhausted in order to give point, emphasis, and power to the stupendous victory that shall be realized, when the kingdom shall be set up never to be overthrown, and the Lord Himself shall reign for ever and ever. "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!"

3. The doom of woman and of man (vv. 16–19). The woman is first addressed. Her sorrow (pain) was to be greatly multiplied; in pain she should bring forth (bear) children; her desire was to be to her husband, and he was