1 Now, the serpent, was more crafty than any living thing of the field which Yahweh God had made, so he said unto the woman, Can it really be that God hath said, Ye shall not eat of every tree of the garden?
Ephrem the Syrian · AD 373 As for the serpent's speech, either Adam understood the serpent's own mode of communication, or Satan spoke through it, or the serpent posed the question in his mind and speech was given to it, or Satan sought from God that speech be given to the serpent for a short time.
Augustine of Hippo · AD 430 The serpent signifies the devil, who was certainly not simple. His cleverness is indicated by the fact that he is said to be wiser than all the beasts. The serpent was not said to be in paradise, though the serpent was among the beasts that God made. For paradise signifies the happy life, from which the serpent was absent, because it was already the devil.
Bonaventure · AD 1257 When God had established man in the happiness of paradise in both sexes, namely male and female, the devil, envying man, having assumed the form of a serpent, attacked the woman—first by questioning: Why has God commanded you not to eat?
2 And the woman said unto the serpent,—Of the fruit of the trees of the garden, we may eat;
Philo of Alexandria · AD 50 (32) Did the serpent speak with a human voice? [Gen 3:2] In the first place, it may be the fact that at the beginning of the world even the other animals besides man were not entirely destitute of the power of articulate speech, but only that man excelled them in a greater fluency and perspicuity of speech and language.
Ambrose of Milan · AD 397 Although you are aware that the serpent is wiser than all creatures, his cunning is especially noticeable here. As he sets his snares, he pretends to give utterance to the words of God, for God had already said: 'From every tree of the garden you may eat, but from the tree of the knowledge of good and evil you must not eat, for the day you eat of it you must die.
John Chrysostom · AD 407 Let us, however, listen to what she says to him in reply. That is, when he said, "'Why is it that God said, Do not eat of any tree of the garden?'" the woman replied to the serpent, "'We do eat of every tree of the garden; but of the fruit of the tree in the middle of the garden God said, Do not eat or even touch it in case you die.'" [ Gen 3:2, Gen 3:3 ] Do you see his malice?…
3 but of the fruit of the tree which is in the midst of the garden, God hath said Ye shall not eat of it neither shall ye touch it,—lest ye die.
Philo of Alexandria · AD 50 (35) Why, when it was commanded them to avoid eating of one plant alone, the woman made also a further addition to this injunction, saying, "He said, Ye shall not eat of it, neither shall ye touch it?" (#Ge 3:3). In the first place she says this, because taste and every other sense after its kind consists in the touch appropriate to it.
Ephrem the Syrian · AD 373 The tempter then turned its mind to the commandment of the One who had set down the commandment. Adam and Eve were commanded not only to not eat from the tree, but they were not even to draw near to it. The serpent then realized that God had forewarned them about even looking at it lest they become entrapped by its beauty.
Bonaventure · AD 1257 The manner in which the devil proceeded in the temptation was of great cunning, because he proceeded by testing, impelling, and enticing. For he conducted his test through questioning, he impelled through assurance, and he enticed through promise.
4 And the serpent said unto the woman,—Ye shall not die,
Philo of Alexandria · AD 50 (34) Why the serpent tells the woman lies, saying, "God has said, Ye shall not eat of every tree in the Paradise," when, on the contrary, what God really had said was, "Ye shall eat of every tree in the Paradise, except one?" (#Ge 3:4).
John Chrysostom · AD 407 Do you see how the devil led her captive, handicapped her reasoning and caused her to set her thoughts on goals beyond her real capabilities, in order that she might be puffed up with empty hopes and lose her hold on the advantages already accorded her?
Bonaventure · AD 1257 The devil attacked the woman—first by questioning: Why has God commanded you not to eat? second by asserting: You shall not die at all: third by promising: You shall be as gods, knowing good and evil: wishing by this temptation to cast down the weaker woman and through her afterwards to overthrow the male sex.
5 For God doth know, that in the day ye eat thereof, then shall your eyes be opened,—and ye shall become like God, knowing good and evil.
Philo of Alexandria · AD 50 (36) What is the meaning of the expression, "Ye shall be as gods, knowing good and evil?" (#Ge 3:5). Whence was it that the serpent found the plural word "gods," when there is only one true God, and when this is the first time that he names him?
Augustine of Hippo · AD 430 And indeed pride, although it be in itself a great sin, is of such sort in itself alone apart from others, that it for the most part follows after and steals with more rapid foot, not so much upon sins as upon things which are actually well done.
Bonaventure · AD 1257 Adam with his wife contracted the vice of curiosity, when the devil said to them: "You shall be as gods, knowing good and evil": he also contracted the vice of carnality, when he ate of the fruit: he also contracted the vice of vanity, when he wished to be as gods.
6 And, when the woman saw that the tree was good for food, and that it was desirable to the eyes and the tree was pleasant to make one knowing, then took she of the fruit thereof, and did eat, and she gave to her husband also, along with her, and he did eat.
Irenaeus · AD 202 That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with,…
Augustine of Hippo · AD 430 Through [Christ] a pattern of life has been given us, that is to say, a sure path by which we may come to God. For we who have fallen through pride could only return to God through humility.
Bonaventure · AD 1257 The woman, consenting to the diabolic temptation, desired knowledge and excellence after the manner of God, and desired no less to experience the sweetness of the forbidden tree; and at length she fell into transgression of the precept.
7 Then were opened the eyes of them both, and they knew that, naked, they were,—so they tacked together fig-leaves, and made for themselves girdles,
Irenaeus · AD 202 The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with…
Augustine of Hippo · AD 430 If someone asks, therefore, why God allowed man to be tempted when he foreknew that man would yield to the tempter, I cannot sound the depths of divine wisdom, and I confess that the solution is far beyond my powers. There may be a hidden reason, made known only to those who are better and holier than I, not because of their merits but simply by the grace of God.
Bonaventure · AD 1257 The man and the woman immediately after their fault felt the penalty of rebellion and shame in the flesh; and therefore to cover their shameful parts they made for themselves loincloths.
8 Then heard they the sound of Yahweh God, walking to and fro in the garden at the breeze of the day,—so he hid himself—the man with his wife, from the face of Yahweh God, amid the trees of the garden.
Hippolytus of Rome · AD 235 Rather they discerned the approach of the Lord by a certain breeze. As soon, therefore, as they had sinned, God appeared to them, producing consciousness of their sin, and calling them to repentance.
John Chrysostom · AD 407 See the Lord's loving kindness and the surpassing degree of his longsuffering. I mean, though being in a position to begrudge such great sinners the right of reply and rather than to consign them at once to the punishment he had determined in anticipation of their transgression, he shows patience and withholds action.
Bede · AD 735 Adam and his wife hid themselves, he says, from the face of the Lord God in the midst of the trees of the garden. "When God inwardly turns away his face, let us not wonder that these things happen which are similar to madness, through excessive shame and fear, with that secret impulse also not being at rest, so that they did things unknowingly which signify something, for the s…
9 And Yahweh God called unto the man,—and said to him, Where art thou?
Tertullian · AD 220 God calls out to Adam, Genesis 3:9, 11 Where are you? as if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means; God was neither uncertain about the commission of the sin, nor ignorant of Adam's whereabouts.
John Chrysostom · AD 407 From the very enquiry it behooves us to marvel at God's surpassing love, not so much that he called him, but that he personally called him something human beings would never stoop to in the case of their fellows who share the same nature with themselves.
Bede · AD 735 And the Lord God called Adam and said to him: Where are you? Certainly, he did not ask out of ignorance but admonished by rebuking, so that he might consider where he was wherein God was not. For now that he had eaten from the forbidden tree, he was dead in the death of the soul, when it is said that his life had deserted her.
10 And he said, The sound of thee, heard I in the garden, and I was afraid, for, naked, was I, so I hid myself.
Ephrem the Syrian · AD 373 "And they heard the sound [or voice] of the Lord as He walked in Paradise at the turn of the day; and they hid themselves from the Lord's presence among the trees in Paradise." [ Gen.
Augustine of Hippo · AD 430 When Adam heard God's voice, he answered that he hid because he was naked. His answer was a wretched error, as if a man naked, as God had made him, could be displeasing to him. It is a distinguishing mark of error that whatever anyone finds personally displeasing he imagines is displeasing to God as well.
Symeon the New Theologian · AD 1022 Do you see, dear friend, how patient God is? For when he said, "Adam, where are you?" and when Adam did not at once confess his sin but said, "I heard your voice, O Lord, and realized that I am naked and hid myself," God was not angered, nor did he immediately turn away. Rather, he gave him the opportunity of a second reply and said, "Who told you that you are naked?
11 And he said, Who told thee that, naked, thou wast? Of the tree whereof I commanded thee not to eat, hast thou eaten?
John Chrysostom · AD 407 You see, since he was not unaware of the truth when he asked them but rather knew, and knew very well, he shows consideration for their limitations so as to demonstrate his own loving kindness, and he invites them to make admission of their faults.
Bede · AD 735 Therefore, the Lord willing now to punish sinners asked according to the manner of justice more than that penalty, from which they were already compelled to be ashamed, For he says, Who told you that you were naked, unless you have eaten from the tree from which I commanded you not to eat?
12 And the man said,—The woman whom thou didst put with me, she, gave me of the tree, so I did eat.
Ephrem the Syrian · AD 373 Instead of confessing what he had done, which would have helped him, he related what had been done to him, which did not help him at all.… Adam again failed to confess his folly and blamed the woman.
Augustine of Hippo · AD 430 Insofar as he as yet had no experience of the divine severity, Adam could be deceived in believing that his transgression was merely venial. And therefore he was at least not deceived in the same way that Eve was.
Bede · AD 735 And Adam said: The woman whom you gave to be with me, she gave me of the tree, and I ate. "Was it pride that he did not say, I have sinned? It has the deformity of confusion, and it does not have the humility of confession.
13 Then said Yahweh God to the woman, What is this that thou hast done? And the woman said, the serpent, deceived me, so I did eat.
Ephrem the Syrian · AD 373 When Adam was unwilling to confess his fault, God went down to Eve with a question, saying to her, "What is this that you have done?" [ Gen.
Dorotheos of Gaza · AD 565 Again, after Adam had done wrong God gave him a chance to repent and be forgiven, and yet he kept on being stiff-necked and unrepentant. For God came to him and said, "Adam, where are you?" instead of saying, "From what glory are you come to this? Are you not ashamed? Why did you sin?
Symeon the New Theologian · AD 1022 When God had left Adam, he came to Eve. He wanted to show her that she too would be cast out, if she was unwilling to repent.
14 Then said Yahweh God unto the serpent—Because thou hast done this, Accursed, art thou above every tame-beast, and above every wild-beast of the field,—on thy belly, shalt thou go, and dust, shalt thou eat all the days of thy life.
Ephrem the Syrian · AD 373 When [Adam and Eve] had been questioned and were both found to be wanting in remorse or true contrition, God went down to the serpent, not to make inquiry but to render punishment. For where there is opportunity for repentance, it would be right to inquire, but to one who is a stranger to repentance, judgment is fitting.
Jerome · AD 420 (Verse 14.) You shall tread upon your chest and your stomach. The Septuagint translators added the stomach, but in Hebrew it only has the chest, to reveal the cunning and cunning thoughts, that all his steps are wickedness and deceit. But also what follows: You shall eat dust. In Hebrew it is written 'Aphar,' which we can say is ashes and dust.
Bede · AD 735 And the Lord God said to the serpent: Because you have done this, you are cursed above all cattle and beasts of the earth. Because the serpent was not asked why he did this, it can be seen that he did not do it by his own nature and will, but the devil had worked through and from him, who was already destined for the fire because of his sin of impiety and pride.
15 And enmity, will I put between thee, and the woman, and between thy seed and her seed,—He shall crush thy head, but, thou, shalt crush his heel.
Irenaeus · AD 202 He has therefore, in His work of recapitulation, summed up all things, both waging war against our enemy, and crushing him who had at the beginning led us away captives in Adam, and trampled upon his head, as thou canst perceive in Genesis that God said to the serpent, "And I will put enmity between thee and the woman, and between thy seed and her seed; He shall be on the watch…
Augustine of Hippo · AD 430 Enmities are not set between the serpent and the man but between the serpent and the woman. This is surely not because he fails to deceive and tempt men, is it? On the contrary, it is clear that he does deceive them. Or is it because he did not deceive Adam but his woman?
Bonaventure · AD 1257 The blessed Virgin possesses that price, because she is strong and valiant as one valiantly fighting. In Genesis: "The Lord said to the serpent: I will put enmities between you and the woman, and your seed and her seed; she shall crush your head, and you shall lie in wait for her heel." Bernard says of the glorious Virgin: "She crushed the head of the ancient serpent, when she…
16 Unto the woman, he said, I will, increase, thy pain of pregnancy, In pain, shalt thou bear children,—Yet, unto thy husband, shall be thy longing, Though, he, rule over thee.
Tertullian · AD 220 Up to the fall of man, therefore, from the beginning God was simply good; after that He became a judge both severe and, as the Marcionites will have it, cruel.
Jerome · AD 420 (Verse 16) I will multiply your sorrows and your groanings. For sorrow and groaning, it has pains and conception in Hebrew. And for your conversion. Regarding the conversion of Aquila, the society: Symmachus transferred the desire or impulse.
Bonaventure · AD 1257 For the woman the punishment was doubled, because there was inflicted upon her the penalty of manifold hardships in conception, the penalty of pains in childbirth, and also the penalty of subjection to the man in married life. Since from the woman sin took its beginning, therefore her punishment is doubled.
17 And, to the man, he said, Because thou didst hearken to the voice of thy wife, and so didst eat of the tree as to which I commanded thee, saying, Thou shalt not eat of it, Accursed be the ground for thy sake, In pain, shalt thou eat of it, all the days of thy life;
Tertullian · AD 220 Up to the fall of man, therefore, from the beginning God was simply good; after that He became a judge both severe and, as the Marcionites will have it, cruel. ... Immediately the earth is also cursed, which before was blessed. Immediately spring up briers and thorns, where once had grown grass, and herbs, and fruitful trees.
Jerome · AD 420 (Verse 17.) Cursed is the ground because of your actions. The works here do not refer to cultivating the land, as many think, but rather sins are signified. As it is written in Hebrew: And Aquila does not disagree, saying: Cursed is the soil because of you. And Theodotion: Cursed is the earth because of your transgression.
Bonaventure · AD 1257 By divine judgment, the man incurred the penalty of labor and anguish, the penalty of hunger and want, the penalty of death and dissolution into dust, as Scripture says: Cursed is the earth in your work.
18 Thorn also and thistle, shall it shoot forth to thee,—when thou hast come to eat of the herb of the field:
Ambrose of Milan · AD 397 There, too, is that distinction between the serpent who is said to eat the earth and Adam, to whom God said: ' You shall eat in sadness the herbs of the field.' [ Gen 3:18 ] We may note here a certain gradation. When we eat the earth, it seems that we are in a sort of warfare. when we eat the herbs, there is a certain advance.
19 In the sweat of thy face, shalt thou eat bread, until thou return to the ground, because therefrom, wast thou taken,—For, dust, thou art, And, unto dust, shalt thou return.
Tertullian · AD 220 We say, therefore, that the body falls to the ground by death, as indeed facts themselves show, in accordance with the law of God. For to the body it was said, ("Till you return to the ground, for out of it were you taken; for) dust you are, and unto dust shall you return." That, therefore, which came from the ground shall return to the ground.
Theodoret of Cyrus · AD 458 Because the devil was envious and the woman was gullible, humankind was immediately cast out of paradise. It was made to walk the very earth from which Adam had just been created, inheriting sweat, toil and hard labor. Along with Adam, the earth and all living things that followed were subjected to evil, being restrained like a horse that is bridled.
Bonaventure · AD 1257 Because on account of the good of the flesh man chose to be separated from the good of the mind, therefore by the just judgment of God the soul is unwillingly separated from the flesh through death and incineration—and through this, just as God had given to man according to the order of nature a body subject to the soul, capable of propagation without lust, capable of sustenanc…
20 So the man called the name of his wife, Eve,—in that, she, was made mother of every one living.
Clement of Alexandria · AD 215 The woman who initiated transgression was called "Life," because she was responsible for the succession of those who came to birth and sinned. She thus became mother of the righteous and unrighteous alike. Each one of us shows himself to be just or willfully renders himself disobedient.
Ambrosiaster · AD 384 WHAT DOES THE PROPHET MEAN WHEN HE SAYS, “REJOICE, O BARREN ONE WHO DOES NOT BEAR; BREAK FORTH AND CRY ALOUD, YOU WHO DO NOT LABOR, BECAUSE THE CHILDREN OF THE DESOLATE ARE MORE THAN THOSE OF HER WHO HAS A HUSBAND." — Since the children of earthly Jerusalem have fallen away from God, joy cannot be ascribed to her, but rather sorrow.
Bede · AD 735 And Adam called his wife's name Eve, because she was the mother of all living. And it is established that Adam gave his wife this name by divine instinct, which very fittingly corresponds to the Holy Church, in whose unity alone, which is called Catholic, the door to life is open to all.
21 And Yahweh God made for the man—and for his wife—tunics of skin and clothed them.
Origen of Alexandria · AD 253 But not only are vestments needful for the priestly insignia, but also girdles. But before we begin to speak of the very kind of the vestments, I should like to compare those unhappy garments with which the first man, when he had sinned, was clothed, with these holy and faithful garments.
John Chrysostom · AD 407 In other words, take the case of a kindly father with a son of his own who was brought up with every care, who enjoyed every indulgence, had the run of a fine house, was clad in a silken tunic, and had free access to his father's substance and wealth; later, when he saw him tumble headlong from this great indulgence into an abyss of wickedness, he stripped him of all those asse…
Bede · AD 735 And the Lord God made for Adam and his wife tunics of skins, and clothed them. And this was done for the sake of significance, yet it was indeed done. For by this kind of garment, the Lord indicates that they had already been made mortal; for skins, which are not stripped from animals unless they are dead, contain the figure of death.
22 Then said Yahweh God—Lo! man, hath become like one of us, in respect of knowing good and evil,—Now, therefore, lest he thrust forth his hand, and take even of the tree of life, and eat, and live to times age-abiding,—
Ephrem the Syrian · AD 373 Having finished this it says, "Behold, Adam has become like one of us, knowing good and evil." [ Gen. 3:22 ] By saying that "he has become like one of us," Scripture also revealed symbolically something about the Trinity.
John Cassian · AD 435 And how will that statement of the Lord stand, after the sin of the first man: "Behold, Adam is become like one of us, knowing good and evil?" For he must not to be thought to have been such before the sin that he was wholly ignorant of good.
Bede · AD 735 "Now, therefore, lest he stretch out his hand and take also from the tree of life and eat and live forever, the Lord sent him out of the paradise of pleasure, to till the ground from which he was taken. The above words are God's; but this action followed because of those words.
23 So Yahweh God put him forth from the garden of Eden,—to till the ground wherefrom he had been taken.
Tertullian · AD 220 Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord's saying, "Behold, Adam is become as one of us;" that is, in consequence of the future taking of the man into the divine nature. Then what follows?
Ephrem the Syrian · AD 373 When Adam sinned God cast him forth from paradise, but in his grace he granted him the low ground beyond it, settling him in the valley below the foothills of paradise; but when mankind even there continued to sin they were blotted out, and because they were unworthy to be neighbors of paradise, God commanded the ark to cast them out on Mount Qardu.
Augustine of Hippo · AD 430 "And then, lest Adam stretch forth his hand to the tree of life and live forever, God dismissed him from paradise." It is well put, "he dismissed," and not "he excluded," so that he might seem to be drawn down by the weight of his own sins to a place that suits him.
24 So he expelled the man,—and caused to dwell—in front of the garden of Eden—cherubim and a brandishing sword—flame, to keep the way to the tree of life.
Origen of Alexandria · AD 253 Throughout martyrdom Jesus is with you to show you the way to the paradise of God and how you may pass through the cherubim and the flaming sword that turns every way and guards the way to the tree of life. For both, even if they guard the way to pass through to the tree of life, guard it so that no one unworthy may turn that way to pass through to the tree of life.
Jerome · AD 420 (Verse 24.) And Adam was cast out, and he made him dwell opposite the paradise of pleasure. And he established Cherubim and a flaming sword, which turned to guard the way to the tree of life. There is much more meaning in the Hebrew than is understood here.
Bonaventure · AD 1257 That remedy ought to have had efficacy first upon those who believed in Christ, and by believing hoped, and by hoping loved; and on this account He ought to have descended to the nether regions immediately for their liberation.