placed them, so that, instead of dressing and keeping the garden of the Lord, they would be themselves elevated to the rank of "gods." So powerfully efficacious was this "knowledge" to prove, that it was to act, not only independently of any assistance from the Deity, but in direct opposition to His declared will. It was to take them from under His control, out of His service; and it was to endow them with the rank and wisdom of "gods." And Satan impiously asserted, that the Deity, aware of the powerful efficacy of this knowledge, and anxious to deter them from acquiring it, had, in order effectually to prevent their raising themselves by its means, assured them that the acquisition of it would prove fatal to them, and thus had deceived them: "for GOD doth know," said Satan, "that in the day ye eat thereof, then your eyes

They were to become "as gods;" equal in rank and intellectual endowment to the Persons of the GODHEAD, or, at least, to the highest order of created beings. The term "gods" is used in many parts of Holy Writ to denote rulers or princes'. "Show the things that are to come hereafter, that we may know that ye are gods; yea do good er do evil2:" these words are addressed to the idols; of whom it is said, “Be not afraid of them, for they cannot do evil, neither also is it in them to do good3."

1 Exod. vii. 1; xii. 22; xxii. 28; xxiii. 32. Numb. xxxiii. 4. Psalm lxxxii. 6. Jere. xlvi. 25. John, x. 34. 3 Jere. x. 5.

2 Isaiah, xli. 23.

shall be opened, and ye shall be as gods." Thus did the devil charge GoD with falsehood and deceit, and with jealousy of those beings whom he had called into existence.

T

When Eve, then, saw that this knowledge was so specious in its promises, so "to be desired to make wise;" so pleasing in its appearance, "pleasant [or" a desire"] to the eyes1;" so invigorating in its qualities, "good for food"," "she took of the fruit thereof and did eat, and gave also unto her husband, and he did eat;" she acquired possession of "the knowledge of good and evil," and she induced Adam to follow her example. "And the eyes of them both were opened ";" so far, then, the prediction of Satan was verified, for he had said, "In the day ye eat thereof, then your eyes shall be

Thus Satan is described as endeavouring to make Eve discontented with the station which had been assigned to Adam and herself, and as pointing out to her a more elevated and more desirable station, while he also pointed out to her the easy means whereby that station might effectually be attained. Thus did he make those means appear to her as "pleasant to the eyes' I" and "to be desired." Discontent and ambition were, then, the instruments whereby he endeavoured to induce Eve to transgress the cautionary prohibition of GOD: these feelings being awakened in her, and a distrust of the truth and goodness of the Deity being added to them, she fell an easy sacrifice to the subtlety of Satan.

1 Gen. iii. 6.

t Gen. iii. 6.

" Gen. iii. 7.

opened;" but he had promised that when their eyes were opened, they should "be as gods:" "Then your eyes shall be opened, and ye shall be as gods;" whereas, when their eyes were opened, they knew that they were naked." Their eyes were opened, "knowing good and evil," but, instead of finding themselves" as gods," "they knew that they were naked." Their "knowledge of good and evil" was, to "know that they were naked." The acquisition of "the knowledge of good and evil" opened their eyes, so that "they knew that they were naked."

The expression "the eyes of them both were opened," must be figurative; it cannot refer to the visual organs of their bodies, but it must refer to the perception of their understandings; the sight, which the forbidden knowledge imparted to them, was not that sight which Christ gave to the "two blind menw" at Capernaum, when "their eyes were opened";" but it was a spiritual sight communicated to "the eyes of "their understanding." This new spiritual sight was the result of the acquisition of "the knowledge of good and evil."

By means of this new spiritual sight which they had gained, "they knew that they were

Matt. ix. 27-30.

Eph. i. 18.-Thus it is said of the disciples at Emmaus: "their eyes were opened, and they knew him'.

1

naked." The word naked must be used here in a figurative sense. For, as their bodily eyes were opened before this new sight was obtained, they must have seen their bodily nakedness. But the new sight which they had acquired was spiritual; the nakedness, then, which that sight disclosed to them must also have been spiritual'.

y The words "naked" and "nakedness" are used in many places in Holy Writ in a figurative sense to denote the condition of those who have not " put on Christ 1." ، If so be that being clothed, we shall not be found naked"." "Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame3." "I spread my skirt over thee, and covered thy nakedness; yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD4." ، I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear 5."

Gal. iii. 27. Rom. xiii. 14.

2 2 Cor. v. 3.

3 Rev. xvi. 15.

4 Ezek. xvi. 8.

5 Rev. iii. 18.

Finding themselves "naked," they sewed fig-leaves together, and made themselves aprons, or (as the more correct translation is said to be), "they twisted the branches of the fig-tree about them for coverings"." If the nakedness which their new sight disclosed to them was spiritual nakedness, they could not suppose that they could cover that nakedness by any material clothing which they wrapt round their bodies. The expression, then, appears to be figurative". The "branches" 6 Gen. iii. 7.

7 That the nakedness which Adam sought to conceal, was spiritual nakedness, appears from the passage in Job: “If I covered my transgressions as Adam, by hiding mine iniquity.” Job, xxxi. 33.

They gained possession of this " knowledge" which the subtlety of Satan had made them desire, and, instead of being clothed with power and wisdom, they found themselves robbed of that ignorance which had constituted their innocence (for they now knew good and evil); stripped of that protection which had hitherto been afforded them (for they had cast off their dependence upon God, and had resolved upon becoming independent agents, and upon endeavouring to exalt themselves by their own efforts and by forbidden means); and too feeble, too imperfect, to act up to that "knowledge of good and evil," so as "to refuse the evil and to choose the gooda;" they knew that they were naked." Their innocence, their happiness, was

which they twisted were not taken from that spiritual tree whose branch is righteousness, the leaves which they sewed were not those leaves which are "for the healing of the nations 9;" had they taken these, they would have been clothed so that the shame of their nakedness would not appear 1o. Had they taken of "the tree of life," they would have been made to "live for ever";" but in vain did they have recourse to any other of " the trees of Eden," or seek for any covering but that which could alone cover their sins 12.

b They gained "the knowledge of good and evil," of evil as contradistinguished from good: dissatisfied with their

D