Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/100

 leads to a disregard of it, so the longing for a false independence excites a desire for the seeming good that has been prohibited; and this desire is fostered by the senses, until it brings forth sin. Doubt, unbelief, and pride were the roots of the sin of our first parents, as they have been of all the sins of their posterity. The more trifling the object of their sin seems to have been, the greater and more difficult does the sin itself appear; especially when we consider that the first men “stood in a more direct relation to God, their Creator, than any other man has ever done, that their hearts were pure, their discernment clear, their intercourse with God direct, that they were surrounded by gifts just bestowed by Him, and could not excuse themselves on the ground of any misunderstanding of the divine prohibition, which threatened them with the loss of life in the event of disobedience” ( Delitzsch). Yet not only did the woman yield to the seductive wiles of the serpent, but even the man allowed himself to be tempted by the woman.

verses 7-8
“ Then the eyes of them both were opened” (as the serpent had foretold: but what did they see?), “ and they knew that they were naked.” They had lost “that blessed blindness, the ignorance of innocence, which knows nothing of nakedness” ( Ziegler). The discovery of their nakedness excited shame, which they sought to conceal by an outward covering. “ They sewed fig-leaves together, and made themselves aprons.” The word תּאנה always denotes the fig-tree, not the pisang ( Musa paradisiaca), nor the Indian banana, whose leaves are twelve feet long and two feet broad, for there would have been no necessity to sew them together at all. חגרת, περιζώματα, are aprons, worn round the hips. It was here that the consciousness of nakedness first suggested the need of covering, not because the fruit had poisoned the fountain of human life, and through some inherent quality had immediately corrupted the reproductive powers of the body (as Hoffmann and Baumgarten suppose), nor because any physical change ensued in consequence of the fall; but because, with the destruction of the normal connection between soul and body through sin, the body ceased to be the pure abode of a spirit in fellowship with God, and in the purely natural state of the body the consciousness was produced not merely of the distinction of the sexes, but still more of the worthlessness of the flesh; so that the man and woman stood ashamed in each