HE promise of my Father’s love
Shall stand for ever good,”
He said; and gave his soul to death,
And sealed the grace with blood.

To this dear cov’nant of thy word
I set my worthless name;
I seal th’ engagement to my Lord,
And make my humble claim.

Thy light, and strength, and pard’ning grace,
And glory, shall be mine
My life and soul, my heart and flesh,
And all my powers, are thine.

I call that legacy my own
Which Jesus did bequeath;
’Twas purchased with a dying groan,
And ratified in death.

Sweet is the memory of his name
Who blessed us in his will,
And to his testament of love
Made his own life the seal.

—from The Psalms & Hymns of Isaac Watts. Hymns and Spiritual Songs. Book III: Prepared for the Holy Ordinance of the Lord's Supper

1 Wickednes sayeth to the wicked man, euen in mine heart, that there is no feare of God before his eyes.
2 For hee flattereth himselfe in his owne eyes, while his iniquitie is foud worthy to be hated.
3 The wordes of his mouth are iniquitie and deceit: hee hath left off to vnderstand and to doe good.
4 Hee imagineth mischiefe vpon his bed: he setteth himselfe vpon a way, that is not good, and doeth not abhorre euill.
5 Thy mercy, O Lord, reacheth vnto the heauens, and thy faithfulnesse vnto the cloudes.
6 Thy righteousnesse is like the mightie moutaines: thy iudgements are like a great deepe: thou, Lord, doest saue man and beast.
7 How excellent is thy mercy, O God! therefore the children of men trust vnder the shadowe of thy wings.
8 They shall be satisfied with the fatnesse of thine house, and thou shalt giue them drinke out of the riuer of thy pleasures.
9 For with thee is the well of life, and in thy light shall we see light.
10 Extend thy louing kindnes vnto them that knowe thee, and thy righteousnesse vnto them that are vpright in heart.
11 Let not ye foote of pride come against me, and let not the hand of ye wicked men moue me.
12 There they are fallen that worke iniquity: they are cast downe, and shal not be able to rise.

We will continue with John Bunyan’s Exposition of Genesis

CHAPTER III.

Ver. 1. “Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?”

In these words we have an entrance of the first great spiritual conflict that was fought between the devil and flesh; and it is worth the observing, how the enemy attempted, engaged, and overcame the world (2 Cor 11:3).

1. He tempts by means; he appeareth not in his own shape and hue, but assumeth the body of one of the creatures, the body of the serpent, and so begins the combat. And from hence it is, that in after ages he is spoken of under the name of that creature, “the dragon, that old serpent which is the devil, and Satan” (Rev 20:2); because, as the Holy Ghost would have us beware of the devil, so of the means and engines which he useth; for where one is overcome by his own fearful appearance, ten thousand are overcome by the means and engines that he useth.

2. “The serpent was more subtil.” The devil, in his attempts after our destruction, maketh use of the most suitable means. The serpent was more subtil, therefore the cunning of the devil was least of all discerned. Had he made use of some of the most foolish of the creatures, Adam had luckily started back, for he knew the nature of all the creatures, and gave them names accordingly; wherefore the serpent, Adam knew, was subtil, therefore Satan useth him, thereby to catch this goodly creature. Hereby the devil least appeared; and least appearing, the temptation soonest took the tinder.

“Now the serpent was more subtil.” More subtil. Hence the devil is called, “the serpent with heads,” [with great cunning;] “the crooked serpent,” [with knotty objections;] “the piercing serpent,” [for he often wounds;] and his ways are called “devices,” “temptations,” “delusions,” “wiles,” “power,” and “the gates of hell”; because of their mighty prevalency. This is he that undertook our first parents.

But how did he undertake them?

He labours to make them question the simplicity of the word of God, bearing Adam’s wife in hand, that there must needs be some meaning that palliates the text; Hath God said ye shall not eat of the tree? Which interrogatory suggested them with a strong doubt that this word would not appear a truth, if you compare it with the 4th verse.

Hence learn, that so long as we retain the simplicity of the word, we have Satan at the end of the staff; for unless we give way to a doubt about that, about the truth and simplicity of it, he gets no ground upon us. And hence the apostle says, He feared lest by some means, as the serpent beguiled Eve through his subtilty, so our minds should be corrupted from the simplicity that is in Christ (2 Cor 11:3); that is, lest our minds should be drawn off from the simplicity of the word of the gospel by some devilish and delusive arguments; For mark, Satan doth not first of all deny, but makes a doubt upon the word, whether it is to be taken in this or another sense; and so first corrupting the mind with a doubt about the simplicity of the true sense, he after brings them to a denial thereof; “Hath God said, Ye shall not eat of every tree of the garden?”

Ver. 2. “And the woman said unto the serpent, We may eat of the fruit of the trees of the garden.”

“And the woman said.” Indeed, the question was put to her, but the command was not so immediately delivered to her: “The Lord God commanded the man” (2:16). This therefore I reckon a great fault in the woman, an usurpation, to undertake so mighty an adversary, when she was not the principal that was concerned therein; nay, when her husband who was more able than she, was at hand, to whom also the law was given as chief. But for this act, I think it is, that they are now commanded silence, and also commanded to learn of their husbands (1 Cor 14:34,35): A command that is necessary enough for that simple and weak sex: Though they see it was by them that sin came into the world, yet how hardly are some of them to this day dissuaded from attempting unwarrantably to meddle with potent enemies, about the great and weighty matters that concern eternity (1 Tim 2:11-15).

Hence note, That often they who are least able, will first adventure to put in their head to defend that, from whence they return with shame.

“And the woman said unto the serpent, We may eat of the fruit of the trees of the garden.”

This was her prologue to her defence, but that also for which she had no warrant. In time of temptation, it is our wisdom and duty to keep close to the word, that prohibits and forbids the sin; and not to reason with Satan, of how far our outward and worldly privileges go, especially of those privileges that border upon the temptation, as she here did: We may eat of all but one. By this she goeth to the outside of her liberty, and sets herself upon the brink of the danger. Christ might have told the tempter, when he assaulted him, That he could have made stones bread; and that he could have descended from the pinnacle of the temple, as afterwards he did (Matt 4:3-7; Luke 4); but that would have admitted of other questions. Wherefore he chooseth to lay aside such needless and unwarrantable reasonings, and resisteth him with a direct word of God, most pertinent to quash the tempter, and also to preserve himself in the way. To go to the outside of privileges, especially when tempted of the devil, is often, if not always very dangerous and hazardous.

By these words therefore, in mine opinion, she spoke at this time too much in favour of the flesh; and made way for what after came upon her, We may eat of all but one.

Ver. 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.”

Now, too late, she urgeth that which should have been her only stay and weapon; to wit, the express word of God; That she should, if she would have disputed with the tempter, have urged at the first that only, and have thought of nothing else. Thus did the Lord himself: but she looking first into those worthy privileges which God had given her, and dilating delightfully of them before the devil, she lost the dread of the command from off her heart, and retained now but the notion of it: which Satan perceiving, and taking heart therefrom to make his best advantage, he now adds to his former forged doubt, a plain and flat denial, “Ye shall not surely die.”

Ver. 4. “And the serpent said unto the woman, Ye shall not surely die.”

When people dally with the devil, and sit too near their outward advantages; when they are tempted to break the command of God, it is usual for them, even by setting their hearts upon things that in themselves are honest and lawful, to fall into temptation: To see a piece of ground, to prove a yoke of oxen, to marry a wife, are doubtless lawful things; but upon the borders of these privileges lay the temptation of the devil; therefore by the love of these, which yet were lawful in themselves, the devil hardened the heart, and so at last made way for, and perfectly produced in them, flatly to deny, as then, to embrace the words of God’s salvation (Matt 22:5; Luke 14:16-20). The like befel our first mother; wherefore though at last she freely objected the word; yet because before she had so much reasoned to the pleasing of the flesh, she lost the dread and savour of the command, and having nought but notion left, she found not wherewith to rebuke so plain a lie of the devil, but hearkened to his further reasoning.

“Ye shall not surely die.” Not surely; in the word there is some slight meaning, of which you need not be so afraid. And besides,

Ver. 5. “God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.”

In these words two privileges are asserted: one, That their eyes should be opened; the other, That they should be as gods, knowing good and evil. The first is very desirable, and was not at all abridged by them; the second, as to their knowing good and evil, was absolutely forbidden; because they could not attain to the knowledge of that which was evil, but by transgressing, or by eating of that forbidden tree.

Hence observe, That it is usual with the devil, in his tempting of poor creatures, to put a good and bad together, that by shew of the good, the tempted might be drawn to do that which in truth is evil. Thus he served Saul; he spared the best of the herd and flock, under pretence of sacrificing to God, and so transgressed the plain command (1 Sam 15:20-22). But this the apostle saw was dangerous, and therefore censureth such, as in a state of condemnation (Rom 3:8). Thus he served Adam; he put the desirableness of sight, and a plain transgression of God’s law together, that by the loveliness of the one, they might the easier be brought to do the other. O poor Eve! Do we wonder at thy folly! Doubtless we had done as bad with half the argument of thy temptation.

“Ye shall be as gods.” In these words he attempts to beget in them a desire to be greater than God had made them (1 Tim 3:6). He knew this was a likely way, for by this means he fell himself; for being puffed up with pride, they left their own estate, or habitation, and so became devils, and were tumbled down to hell, where they are “reserved in everlasting chains, under darkness, unto the judgment of the great day” (Jude 6).

“Ye shall be as gods.” When souls have begun to hearken to the tempter, that hearkening hath made way for, and given way to so much darkness of mind, and hardness of heart, that now they can listen to anything: as to hear God charged with folly, “Ye shall not surely die”; as to hear him made the author of ignorance, and that he delights to have it so, by seeking by a command to prohibit them from knowing what they could; for God doth know, that in the day ye eat thereof, then your eyes shall be opened; and therefore he forbids to touch it.

“Ye shall be as gods.” Here is also a pretence of holiness, which he knew they were prone unto; “Ye shall be as gods,” as knowing and perfect as God. Oh! Thousands are, even to this day, by such temptations overcome! Thus he wraps his temptations up in such kind of words and suggestions as will carry it either way. But mark his holiness, or the way that he prescribes for holiness; it is, if not point blank against, yet without and besides the word, not by doing what God commands, and abhorring what he forbids, but by following the delusion of the devil, and their own roving fancies; as Eve here does.

Ver. 6. “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof,” &c.

This verse presents us with the use that Eve made of the reasonings of the serpent; and that was, to take them into consideration; not by the word of God, but as her flesh and blood did sense them: A way very dangerous and devouring to the soul, from which Paul fled, as from the devil himself: “Immediately I conferred not with flesh and blood” (Gal 1:16). Wherefore, pausing upon them, they entangled her as with a threefold cord. 1. “The lust of the flesh”; she saw it was good for food. 2. “The lust of the eye”; she saw it was pleasant to the eye. 3. “The pride of life”; a tree to be desired, to make one wise (1 John 2:16). Being taken, I say, with these three snares of the adversary, which are not of the Father, but of the world, and the devil the prince thereof, forthwith she falls before him: “And when the woman saw” this, “she took of the fruit thereof, and did eat.”

“And when the woman saw.” This seeing, as I said, is to be understood of her considering what Satan presented to her, and of her sensing or tasting of his doctrine; not by the word, which ought to be the touch stone of all, but by and according to her own natural reason without it. Now this makes her forget that very command that but now she had urged against the tempter: This makes her also to consent to that very reason, as an inducement to transgress; which, because it was the nature of the tree, was by God suggested as a reason why they should forbear; it was the tree of the knowledge of good and evil, therefore they should not touch it; it was the tree, that would by touching it, make them know good and evil; therefore she toucheth, and also eateth thereof. See therefore what specious pretences the devil, and those that are under the power of temptation, will have to transgress the command of God. That which God makes a reason of the prohibition, even that the devil will make a reason of their transgression.

God commands to self-denial, but the world makes that a reason of their standing off from the very grace of God in the gospel. God also commands, That we be sober, chaste, humble, just, and the like; but the devil, and carnal hearts, make these very things the argument that keeps sinners from the word of salvation. Or rather take it thus; God forbids wickedness, because it is delightful to the flesh, and draws the heart from God, but therefore carnal men love wickedness and sin: Therefore they go on in sin, and “therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways” (Job 21:14; 22:15-17).

She “did eat, and gave also unto her husband with her, and he did eat.”

The great design of the devil, as he supposed, was now accomplished; for he had both in the snare, both the man and his wife, and in them, the whole world that should be after. And indeed the chief design of Satan was at the head at first, only he made the weakest the conveyance for his mischief. Hence note again, That Satan by tempting one, may chiefly intend the destruction of another. By tempting the wife, he may aim at the destruction of the husband; by tempting the father, he may design the destruction of the children; and by tempting the king, he may design the ruin of the subjects. Even as in the case of David: “Satan stood up against Israel, and provoked David to number the people.” He had a mind to destroy seventy thousand, therefore he tempted David to sin (1 Chron 21:1).

She gave also to her husband, and he did eat. Sin seldom or never terminates in one person; but the pernicious example of one, doth animate and embolden another; or thus, the beholding of evil in another, doth often allure a stander-by. Adam was the looker-on, he was not in the action as from the serpent: “Adam was not deceived,” that is, by having to do with the devil, “but the woman, the woman being deceived, was in the transgression” (1 Tim 2:14). This should exhort all men that they take heed of so much as beholding evil done by others, lest also they should be allured. When Israel went into Canaan, God did command them not so much as to ask, How those nations served their gods? lest by so doing, Satan should get an advantage of their minds, to incline them to do the like (Deu 12:30). Evil acts, as well as evil words, will eat as doth a canker. This then is the reason of that evil-favouredness that you see attending some men’s lives and professions; they have been corrupted, as Adam was, either by evil words or bad examples, even till the very face of their lives and professions are disfigured as with the pox or canker (2 Tim 2:17).

Thus have we led you through that woeful tragedy that was acted between the woman and the serpent; and have also shewed, how it happened that the serpent went away as victor.

1. The woman admitted of a doubt about the truth of the word that forbad her to eat; for unbelief was the first sin that entered the world.

2. She preferred the privileges of the flesh, before the argument to self-denial; by which means her heart became hardened, and grew senseless of the dread and terror of the words of God.

3. She took Satan’s arguments into consideration, and sensed, or tasted them; not by the word of God, but her own natural, or rather sore-deluded fancy.

4. She had a mind to gratify the lusts of the flesh, the lusts of the eyes, and the pride of life.

Now to speak of the evil consequences that followed this sinful act: That is not in the wisdom of mortal man to do; partly, because we know but in part even the evil and destructive nature of sin; and partly, because much of the evil that will follow this action, is yet to be committed by persons unborn. Yet enough might be said to astonish the heavens, and to make them horribly afraid (Jer 2:12). 1. By this act of these two, the whole world became guilty of condemnation and eternal judgment (Rom 5). 2. By this came all the blindness, atheism, ignorance of God, enmity and malice against him, pride, covetousness, adultery, idolatry, and implacableness, &c., that is found in all the world. By this, I say, came all the wars, blood, treachery, tyranny, persecution, with all manner of rapine and outrage that is found among the sons of men. 3. Besides, all the plagues, judgments, and evils that befal us in this world, with those everlasting burnings that will swallow up millions for ever and ever; all and every whit of these came into the world as the portion of mankind, for that first transgression of our first parents.

Ver. 7. “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons.”