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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 3:11–13. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the offenders found guilty by their own confession, and yet endeavouring to excuse and extenuate their fault. They could not confess and justify what they had done, but they confess and palliate it. Observe,
I.How their confession was extorted from them.
God put it to the man: Who told thee that thou wast naked? Gen 3:11. "How camest thou to be sensible of thy nakedness as thy shame?" Hast thou eaten of the forbidden tree? Note, Though God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them; not that he may be informed, but that we may be humbled. In this examination, God reminds him of the command he had given him: "I commanded thee not to eat of it, I thy Maker, I thy Master, I thy benefactor; I commanded thee to the contrary." Sin appears most plain and most sinful in the glass of the commandment, therefore God here sets it before Adam; and in it we should see our faces. The question put to the woman was, What is this that thou hast done? Gen 3:13. "Wilt thou also own thy fault, and make confession of it? And wilt thou see what an evil thing it was?" Note, It concerns those who have eaten forbidden fruit themselves, and especially those who have enticed others to eat it likewise, seriously to consider what they have done. In eating forbidden fruit, we have offended a great and gracious God, broken a just and righteous law, violated a sacred and most solemn covenant, and wronged our own precious souls by forfeiting God's favour and exposing ourselves to his wrath and curse: in enticing others to eat of it, we do the devil's work, make ourselves guilty of other men's sins, and accessory to their ruin. What is this that we have done?
II.How their crime was extenuated by them in their confession.
It was to no purpose to plead not guilty. The show of their countenances testified against them; therefore they become their own accusers: "I did eat," says the man, "And so did I," says the woman; for when God judges he will overcome. But these do not look like penitent confessions; for instead of aggravating the sin, and taking shame to themselves, they excuse the sin, and lay the shame and blame on others.
1.Adam lays all the blame upon his wife. "She gave me of the tree, and pressed me to eat of it, which I did, only to oblige her" - a frivolous excuse. He ought to have taught her, not to have been taught by her; and it was no hard matter to determine which of the two he must be ruled by, his God or his wife. Learn, hence, never to be brought to sin by that which will not bring us off in the judgment; let not that bear us up in the commission which will not bear us out in the trial; let us therefore never be overcome by importunity to act against our consciences, nor ever displease God, to please the best friend we have in the world. But this is not the worst of it. He not only lays the blame upon his wife, but expresses it so as tacitly to reflect on God himself: "It is the woman whom thou gavest me, and gavest to be with me as my companion, my guide, and my acquaintance; she gave me of the tree, else I had not eaten of it." Thus he insinuates that God was accessory to his sin: he gave him the woman, and she gave him the fruit; so that he seemed to have it at but one remove from God's own hand. Note, There is a strange proneness in those that are tempted to say that they are tempted of God, as if our abusing God's gifts would excuse our violation of God's laws. God gives us riches, honours, and relations, that we may serve him cheerfully in the enjoyment of them; but, if we take occasion from them to sin against him, instead of blaming Providence for putting us into such a condition, we must blame ourselves for perverting the gracious designs of Providence therein.
2.Eve lays all the blame upon the serpent: The serpent beguiled me. Sin is a brat that nobody is willing to own, a sign that it is a scandalous thing. Those that are willing enough to take the pleasure and profit of sin are backward enough to take the blame and shame of it. "The serpent, that subtle creature of thy making, which thou didst permit to come into paradise to us, he beguiled me," or made me to err; for our sins are our errors. Learn hence,
(1.)That Satan's temptations are all beguilings, his arguments are all fallacies, his allurements are all cheats; when he speaks fair, believe him not. Sin deceives us, and, by deceiving, cheats us. It is by the deceitfulness of sin that the heart is hardened. See Rom 7:11; Heb 3:13.
(2.)That though Satan's subtlety drew us into sin, yet it will not justify us in sin: though he is the tempter, we are the sinners; and indeed it is our own lust that draws us aside and entices us, Jam 1:14. Let it not therefore lessen our sorrow and humiliation for sin that we are beguiled into it; but rather let it increase our self-indignation that we should suffer ourselves to be beguiled by a known cheat and a sworn enemy. Well, this is all the prisoners at the bar have to say why sentence should not be passed and execution awarded, according to law; and this all is next to nothing, in some respects worse than nothing.
Historical interpretation
Six Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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. 3:13 ] Eve, too, instead of making supplication with tears and taking the fault upon herself in the hope that pardon might come upon herself and her husband, answered back, not saying, "The serpent counseled me" or "enticed me," but simply, "The serpent deceived me and I ate. " [ Gen. 3:13 ]
Since Adam did not wish to confess his folly, God came down to question Eve and said to her, “What is this that you have done?” Eve too, instead of making supplication with her tears and bearing the fault herself so that mercy might take hold of both her and her husband, responded by saying not “The serpent counseled or seduced me” but “The serpent deceived me and I ate.” When the two of them 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.
That fault is pardonable which is followed by an admission of guilt. The woman, therefore, is not to be despaired of, who did not keep silent before God, but who preferred to admit her sin-the woman on whom was passed a sentence that was salutary. It is good to suffer condemnation for our sins and to be scourged for our crimes, provided we are scourged along with other men. Hence, Cain, because he wanted to deny his guilt, was judged unworthy to be punished in his sin. He was forgiven without prescribed penalty, not, perhaps, for having committed such a serious crime as parricide-he was responsible for his brother's death-as one of sacrilege, in that he thought he had deceived God when he said: ' I do not know. Am I my brother's keeper?' [ Gen 4:9 ] And so the accusation is reserved for his accuser, the Devil, prescribing that he be scourged along with his angels, since he did not wish to be scourged with men. Of such, therefore, has it been said: ' There is no regard for their death and they shall not be scourged like other men.' [ Ps 72:4,5 ] The woman's case is, accordingly, of a different character. Although she incurred the sin of disobedience, she still possessed in the tree of Paradise food for virtue. And so she admitted her sin and was considered worthy of pardon. ' The just is first accuser of himself in the beginning of his speech.' [ Prov 18:17 ] No one can be justified from sin unless he has first made confession of his sin. Wherefore the Lord says: ' Tell if thou hast anything to justify thyself.' [ Isa 43:26 ]
Because Eve has admitted her crime, she is given a milder and more salutary sentence, which condemned her wrongdoing and did not refuse pardon. [ Gen 3:16 ] She was to serve under her husband's power, first, that she might not be inclined to do wrong, and, secondly, that, being in a position subject to a stronger vessel, she might not dishonor her husband, but on the contrary, might be governed by his counsel. [ 1 Peter 3:7 ] I see clearly here the mystery of Christ and His Church. The Church's turning toward Christ in times to come and a religious servitude submissive to the Word of God-these are conditions far better than the liberty of this world. Hence it is written: ' Thou shalt fear the Lord thy God and shall serve him only.' [ Deut 6:13; Luke 4:8 ] Servitude, therefore, of this sort is a gift of God. Wherefore, compliance with this servitude is to be reckoned among blessings. We have the example of Isaac granting it as a blessing to his son Esau that he should serve his brothers. Hence he asked for his father's blessing. Although he knew that one blessing had been taken from him, he asked for another: ' Have you only one blessing, father?' [ Gen 27:40,38 ] By this servitude, therefore, Esau, who had before he sold birthright to satisfy his appetite and who in his zeal for hunting in the field had not the benefits derived from a blessing, [ Gen 25:27 ] had now come to believe that he would fare better in the future if he would pay reverence to his brother as a type of Christ. By this kind of servitude Christian folk grow strong, as we have it expressed in the words of the Lord to His disciples: ' Whoever wishes to be first among you, let him be the slave of all of you.' [ Matt 20:27 ] Hence charity, which is greater than hope and faith, brings this servitude to pass, for it is written: ' By charity serve one another.' [ Gal 5:13 ] This, then, is the mystery mentioned by the Apostle in reference to Christ and the Church. [ Eph. 5:32 ] The servitude existed formerly, in fact, but in a condition of disobedience which was to be later made salutary by the generation of children ' in faith and love and holiness with modesty.' [ 1 Tim 2:15 ] What was certainly among the fathers a generation brought into existence in sin shall become salutary in the children, so that what was a stumbling block to the Jews shall in the society of Christians undergo improvement.
' The serpent urged me,' she said. This seemed to God to be pardonable, inasmuch as He knew that the serpent found numerous ways to deceive people. ' Satan disguises himself as an angel of light' and 'his ministers as ministers of justice,' [ 2 Cor 11:14,15 ] imposing false names on individual things, so as to call 'rashness' a virtue and avarice 'industry.' The serpent, in fact, deceived the woman and the woman led the man away from truth to a violation of duty. The serpent is a type of the pleasures of the body. The woman stands for our senses and the man, for our minds. Pleasure stirs the senses, which, in turn, have their effect on the mind. Pleasure, therefore, is the primary source of sin. For this reason, do not wonder at the fact that by God's judgment the serpent was first condemned, then the woman, and finally the man. The order of condemnation, too, corresponded to that of the crimes committed, for pleasure usually captivates the senses and the senses, the mind. To convince you that the serpent is the type of pleasure, take note of his condemnation.
Accordingly, when he had addressed himself at sufficient length to Adam, and the latter made excuses for his sins by transferring, as he thought, the guilt to his wife, behold the good Lord, how much considerateness he employs again and deems her also worthy of a response from him: "God said to the woman." the text goes on "What is this you have done?" [ Gen 3:13 ] You heard your husband, he says, transferring the responsibility to you and putting all the blame on you, given to him though you were as his template and created for the purpose of providing him with comfort from your person inasmuch as you have the same being as he and share in the same nature. So why did you do this, O woman? For what reason did you become the cause of such dreadful shame to your self and your husband? What advantage did you gain from such intemperance? What benefit came to you from the deception which you willingly embraced and made your husband sharer in? So what did the woman reply? "the serpent deceived me, and I ate." See her overcome by great fear and making excuses for her sins: just as her husband seemed to transfer the blame to his wife in the words, "My wife brought it and gave it to me and I ate it," so she too, finding no way out admits what happened and says, "The serpent deceived me, and I ate." That evil creature, she says, brought that disaster upon us, his baleful advice led us to that shame, he deceived me and I ate.
Don't pass these words by heedlessly, dearly beloved; instead, let us study them precisely and gain much benefit from them. I mean, a tribunal is a fearful thing, capable of arousing terror, and we must listen carefully to everything and lay up in our minds the great treasure to be gained from what is said. that is to say, notice the man also saying, "The woman you gave me as my companion gave it to me, and I ate it." No evidence of force, no evidence of pressure only choice and decision: simply "gave," not "forced" or "pressured." She in turn in making her excuse didn't say, The serpent forced me and I ate. Instead, what? "The serpent deceived me." She had the choice of being deceived or not being deceived. "The serpent deceived me," she said. In other words, the enemy of our salvation, working through that evil creature, brought forward his advice and deceived her not forcing or pressuring but through his deadly advice putting his deception into effect after finding the woman easily disposed to embrace the deception and thus deprived of any excuse.
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? Why did you go astray?”—as if urging him sharply to say, “Forgive me!” But there was no sign of humility. There was no change of heart but rather the contrary. He replied, “The wife that you gave me”—mark you, not “my wife”—“deceived me.” “The wife that you gave me,” as if to say, “this disaster you placed on my head.” So it is, my brethren, when a man has not the guts to accuse himself, he does not scruple to accuse God himself. Then God came to Eve and said to her, “Why did you not keep the command I gave you?” as if saying, “If you would only say, ‘Forgive me,’ to humble your soul and be forgiven.” And again, not a word! No “forgive me.” She only answered, “The serpent deceived me!”—as if to say, if the serpent did wrong, what concern is that to me? What are you doing, you wretches? Kneel in repentance, acknowledge your fault, take pity on your nakedness. But neither the one nor the other stooped to self-accusation, no trace of humility was found in either of them.And now look and consider how this was only an anticipation of our own state! See how many and great the evils it has brought on us—this self-justification, this holding fast to our own will, this obstinacy in being our own guide.
And the Lord God said to the woman: Why have you done this? She answered: The serpent deceived me, and I ate. She also does not confess her sin, but refers it to another, of an unequal sex, with equal pride, saying: The serpent deceived me, and I ate; as if anyone's persuasion ought to have been preferred to God's command. And she also refers the cause of her fault to the Creator, who created the serpent in paradise through which she was deceived.
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. So he said, “What is this that you have done?” so that she at least might be able to say, “I have sinned.” Why else did God need to speak these words to her, unless indeed to enable her to say, “In my folly, O Master, I, a lowly wretch, have done this, and have disobeyed you. Have mercy on me!” But she did not say this. What did she say? “The serpent beguiled me.” How senseless! So you have spoken with the serpent, who speaks against your Master? Him you have preferred to God who made you. You have valued his advice more highly and held it to be truer than the commandment of your Master! So, when Eve too was unable to say, “I have sinned,” both were cast out from the place of enjoyment. They were banished from paradise and from God.
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Summary
Genesis 3:13 captures the pivotal moment in the Garden of Eden where the LORD God directly confronts Eve regarding her disobedience in eating the forbidden fruit. Her immediate response, "The serpent beguiled me, and I did eat," reveals the profound impact of deception on human choices and introduces the fallen human tendency to deflect blame, setting the stage for divine judgment and the subsequent unfolding of redemptive history.
Context
Literary Context
This verse is an integral part of the narrative of the Fall, immediately following God's confrontation with Adam and Adam's attempt to shift blame to Eve and, implicitly, to God Himself (Genesis 3:12). God's question to Eve mirrors His earlier inquiry to Adam, serving not as a search for information, but as a divine summons to accountability and an opportunity for confession. Eve's answer directly precedes the pronouncement of curses upon the serpent, the woman, and the man, culminating in the foundational promise of a future deliverer, often called the "protoevangelium" (Genesis 3:15). The entire chapter details the catastrophic consequences of humanity's rebellion against God's clear command (Genesis 2:16-17).
Historical & Cultural Context
The setting is the Garden of Eden, a pristine, divinely created environment where humanity enjoyed unhindered fellowship with God. The narrative reflects an ancient Near Eastern understanding of divine-human interaction, where a deity's direct address and questioning of an offender were common in legal or covenantal contexts. The concept of a talking serpent, while unusual, serves as a literary device to introduce a malevolent, deceptive force. The cultural backdrop emphasizes a patriarchal structure, with God addressing Adam first as the covenant head, and then Eve, reflecting the societal norms of the time, though the theological emphasis remains on individual accountability before God. The temptation itself plays on the desire for wisdom and autonomy, themes present in many ancient creation and wisdom traditions, but here framed within a unique monotheistic covenant.
Key Themes
Genesis 3:13 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of Disobedience and its Consequences, as Eve's act of eating the forbidden fruit directly violates God's command, leading to immediate spiritual and relational brokenness. The verse also underscores the theme of Deception and Spiritual Warfare, introducing the serpent as a cunning adversary who actively seeks to undermine God's truth and lead humanity astray. Eve's admission of being "beguiled" reveals the insidious nature of sin's entry into the world. Furthermore, it exemplifies the theme of Human Accountability and Blame-Shifting, as both Adam and Eve attempt to deflect responsibility, a pattern that echoes throughout human history and is a core aspect of humanity's fallen nature, contrasting sharply with the perfect obedience later demonstrated by Christ (Romans 5:19).
Exposition and Analysis
Key Word Analysis
This compound name, combining H3068 and H430, is significant. Yᵉhôvâh (H3068) refers to the self-existent, eternal God, emphasizing His covenantal faithfulness and personal relationship with humanity. ʼĕlôhîym (H430), the plural form often used for the supreme God, highlights His majesty, power, and role as Creator and Judge. The use of "LORD God" here underscores that it is the sovereign, covenant-keeping Creator who is confronting His creation, demanding accountability for the breach of His sacred command.
This primitive root means "to lead astray," "to delude," or "to seduce." It implies more than simple persuasion; it speaks of a cunning, insidious manipulation that twists truth and leads to a false sense of security or understanding. Eve's use of this word indicates that she was not merely convinced but was tricked and deceived, highlighting the serpent's malicious intent and the deceptive power of sin.
This primitive root signifies "to eat" literally or figuratively. In this context, it refers to the physical act of consuming the forbidden fruit. Eve's direct admission, "I did eat," acknowledges the physical transgression, even as she attempts to mitigate her culpability by attributing the primary cause to the serpent's deception. This simple act of eating represents the culmination of her choice to disobey God's explicit command.
Verse Breakdown
"And the LORD God said unto the woman, What is this that thou hast done?"
This clause reveals God's direct, personal confrontation with Eve. His question is not born of ignorance, for He is omniscient, but serves as a divine summons to accountability. It is a call for Eve to acknowledge her action, to confess, and to take responsibility for her transgression against His clear command and the covenant relationship. This moment underscores God's righteous character, unwilling to overlook sin, yet offering an implicit opportunity for repentance before judgment.
"And the woman said, The serpent beguiled me, and I did eat."
Eve's response is a layered admission. She acknowledges the physical act of eating the forbidden fruit ("I did eat"), confirming her direct disobedience. However, she immediately attributes the primary impetus for her action to an external source: "The serpent beguiled me." This demonstrates the fallen human tendency to deflect blame and highlights the powerful, insidious nature of deception. While her statement about the serpent's role is truthful, it simultaneously attempts to mitigate her own culpability, mirroring Adam's earlier blame-shifting and setting a pattern for humanity's struggle with taking full responsibility for sin.
Literary Devices
The verse employs several significant literary devices. Dialogue is central, presenting a direct exchange between God and Eve, which serves to advance the narrative and reveal character. God's question, "What is this that thou hast done?", functions as a rhetorical question, not seeking information but demanding accountability, a form of Divine Interrogation. Eve's response, "The serpent beguiled me, and I did eat," employs Evasion or Blame-Shifting, a common human psychological defense mechanism where responsibility is acknowledged but immediately externalized. The Symbolism of the serpent as a deceptive, malevolent force is also prominent, foreshadowing the ongoing spiritual warfare between good and evil. The concise nature of the exchange also lends itself to Dramatic Irony, as the reader understands the full, devastating implications of Eve's act, even if she herself does not yet fully grasp them.
Theological and Thematic Connections
Genesis 3:13 is a foundational text for understanding the nature of sin, the reality of spiritual warfare, and humanity's fallen condition. It reveals that sin is not merely an action but often begins with deception, leading to a deliberate choice against God's revealed will. Eve's response illustrates the human inclination to deflect responsibility, a profound consequence of the Fall that affects all subsequent human behavior. Yet, even in this moment of confrontation, God's questioning implies an invitation to confession, demonstrating His just character and His desire for humanity to acknowledge their sin before Him. This scene sets the stage for the unfolding drama of redemption, where God's justice is ultimately satisfied through grace.
Reflection and Application
Genesis 3:13 serves as a powerful mirror for self-examination, challenging us to honestly assess our own responses when confronted with our failures or sins. Do we, like Eve, acknowledge our actions but immediately seek to externalize blame, pointing to circumstances, other people, or even past experiences? Or do we embrace true repentance, which involves taking full, unreserved responsibility for our choices, regardless of the external influences or temptations we faced? This passage reminds us that while deception and temptation are real and powerful forces in a fallen world, our ultimate choices remain our own. It calls us to cultivate discernment, to vigilantly guard against falsehoods, and to walk in humble obedience to God's clear commands, trusting in His truth above all else.
Questions for Reflection
FAQ
Why did God ask Eve what she had done if He already knew?
God's questions throughout this chapter, including His query to Eve, are not born of ignorance. As an omniscient God, He was fully aware of their actions. Instead, these questions function as a divine summons to accountability, an invitation for Adam and Eve to confess their sin, take responsibility for their choices, and acknowledge the gravity of their actions. It is a pastoral act, offering them an opportunity for repentance before the pronouncement of judgment, highlighting God's justice tempered with a desire for His creation to return to Him.
What does "beguiled" mean in this context, and why is it significant?
The Hebrew word translated "beguiled" (H5377, nâshâʼ) means "to deceive," "to trick," or "to lead astray by cunning." It is significant because it emphasizes that Eve was not merely persuaded by logical argument but was subtly and insidiously manipulated through falsehoods, a distortion of God's truth, and a clever twisting of reality. This highlights the deceptive nature of sin and the adversary, demonstrating that temptation often involves a deliberate attempt to mislead and delude, rather than just an overt challenge.
How does Eve's response compare to Adam's in the previous verse?
Both Adam and Eve engage in a form of blame-shifting, illustrating a core aspect of humanity's fallen nature. In Genesis 3:12, Adam blames Eve, and implicitly God for giving him the woman. Here, Eve blames the serpent. While both acknowledge their direct action (eating the fruit), they attempt to mitigate their culpability by pointing to an external cause. This common human tendency to avoid full responsibility is a direct consequence of the Fall and a pattern seen throughout biblical history and human experience.
Does Eve's being "beguiled" lessen her responsibility for her actions?
While Eve was indeed deceived, the biblical text still holds her accountable for her choice to eat. Deception may explain how she fell into sin, but it does not remove her agency or responsibility for the act itself. The New Testament confirms that Eve was deceived and became a transgressor. This is a crucial distinction: temptation and deception are external influences, but the act of disobedience is an internal choice for which individuals are held responsible before God.
Christ-Centered Fulfillment
Eve's admission of being "beguiled" by the serpent in Genesis 3:13 profoundly underscores humanity's desperate need for a Savior who can overcome the power of deception and atone for sin. The cunning of the serpent points directly to Satan, the "father of lies" (John 8:44), whose works and power Christ came specifically to destroy (1 John 3:8; Hebrews 2:14). Eve's inability to fully own her sin and her immediate blame-shifting foreshadows humanity's ongoing struggle with guilt, shame, and the avoidance of true responsibility. This brokenness is ultimately remedied by Jesus Christ, who perfectly obeyed God where Adam and Eve failed (Romans 5:19), and who bore the full weight of our blame and sin on the cross (2 Corinthians 5:21). Thus, the deception and disobedience revealed in Genesis 3:13 highlight the very need that Jesus Christ came to fulfill, offering truth, forgiveness, and the power to live in true accountability and freedom through His redemptive work.