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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 3:21.
We have here a further instance of God's care concerning our first parents, notwithstanding their sin. Though he corrects his disobedient children, and put them under the marks of his displeasure, yet he does not disinherit them, but, like a tender father, provides the herb of the field for their food and coats of skins for their clothing. Thus the father provided for the returning prodigal, Luk 15:22, Luk 15:23. If the Lord had been pleased to kill them, he would not have done this for them. Observe, 1. That clothes came in with sin. We should have had no occasion for them, either for defence or decency, if sin had not made us naked, to our shame. Little reason therefore we have to be proud of our clothes, which are but the badges of our poverty and infamy. 2. That when God made clothes for our first parents he made them warm and strong, but coarse and very plain: not robes of scarlet, but coats of skin. Their clothes were made, not of silk and satin, but plain skins; not trimmed, nor embroidered, none of the ornaments which the daughters of Sion afterwards invented, and prided themselves in. Let the poor, that are meanly clad, learn hence not to complain: having food and a covering, let them be content; they are as well done to as Adam and Eve were. And let the rich, that are finely clad, learn hence not to make the putting on of apparel their adorning, Pe1 3:3. 3. That God is to be acknowledged with thankfulness, not only in giving us food, but in giving us clothes also, Gen 28:20. The wool and the flax are his, as well as the corn and the wine, Hos 2:9. 4. These coats of skin had a significancy. The beasts whose skins they were must be slain, slain before their eyes, to show them what death is, and (as it is Ecc 3:18) that they may see that they themselves were beasts, mortal and dying. It is supposed that they were slain, not for food, but for sacrifice, to typify the great sacrifice, which, in the latter end of the world, should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the Lamb slain from the foundation of the world. These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to wrap themselves in, Isa 28:20. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ. Therefore put on the Lord Jesus Christ.
Historical interpretation
Five Centuries of Reception
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It is said that God made those miserable garments with which the first man was clothed after he had sinned. “For God made skin tunics and clothed Adam and his wife.” Therefore, those were tunics of skin taken from animals. For with such as these, it was necessary for the sinner to be dressed. It says, “with skin tunics,” which are a symbol of the mortality that he received because of his skin and of his frailty that came from the corruption of the flesh. But if you have been already washed from these and purified through the law of God, then Moses will dress you with a garment of incorruptibility so that “your shame may never appear”and “that what is mortal may be swallowed up by life.”
Having spoken of the punishment which the tempter and those tempted received, Scripture describes how "the Lord made garments of skin for Adam and Eve, and clothed them. " [ Gen. 3:21 ] Whether these garments were from the skins of animals, or whether they were specially created, like the thorn bushes and thistles which were created after the other works of creation had been completed, seeing that it is said that "the Lord made... and clothed them," it seems likely that when their hands were laid upon their leaves they found themselves clothed with garments made of skin. Or were, perhaps, some animals killed before them, so that they could nourish themselves with their flesh, cover up their nakedness with their skins, and in their deaths see the death of their own bodies?
Were these garments from the skins of animals? Or were they created like the thistles and thorns that were created after the other works of creation had been completed? Because it was said that the “Lord made … and clothed them,” it seems most likely that when their hands were placed over their leaves they found themselves clothed in garments of skin. Why would beasts have been killed in their presence? Perhaps this happened so that by the animal’s flesh Adam and Eve might nourish their own bodies and that with the skins they might cover their nakedness, but also that by the death of the animals Adam and Eve might see the death of their own bodies.
In the same way, when our nature becomes subject to the disequilibrium and paroxysm of disordered passions, it encounters those conditions that necessarily follow the life of the passions. But when it returns again to the blessedness of an ordered emotive life, it will no longer encounter the consequences of evil. Since whatever was added to human nature from the irrational life was not in us before humanity fell into passion, we shall also leave behind all the conditions that appear along with passion. If a man wearing a ragged tunic should be denuded of his garment, he would no longer see on himself the ugliness of what was discarded. Likewise, when we have put off that dead and ugly garment that was made for us from irrational skins (when I hear “skins” I interpret it as the form of the irrational nature that we have put on from our association with disordered passions), we throw off every part of our irrational skin along with the removal of the garment. These are the disruptions of harmony that we have received from “the irrational skin”: sexual intercourse, conception, childbearing, dirt, lactation, nourishment, evacuation, gradual growth to maturity, the prime of life, old age, disease and death.
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 assets, subjected him to his own authority and, divesting him of his clothes, clad him in a lowly garment usually worn by slaves lest he be completely naked and indecent. Well, in just the same way the loving God, when they rendered themselves unworthy of that gleaming and resplendent vesture in which they were adorned and which ensured they were prepared against bodily needs, stripped them of all that glory and the enjoyment they were partakers of before suffering that terrible fall. He showed them great pity and had mercy on their fall: seeing them covered in confusion and ignorant of what to do to avoid being naked and feeling ashamed, he makes garments of skin for them and clothes them in them.
What I mean is that the machinations of the devil are quite different: when he finds people ready to do his will, he proves their undoing through some slight enjoyment, then drags them down to the very depths of wickedness and covers them in utter shame and degradation, leaving them prostrate, a piteous spectacle for all to see whereas the Guardian of our souls, seeing them in utter helplessness, doesn't allow himself to ignore their condition but devises a covering for them, while indicating to them through the frugality of the garment the sort of garments they have caused themselves to deserve. "The Lord God made garments of skin for Adam and his wife, and clad them in them." See the extent of the considerateness of Sacred Scripture. Still, what I've often said I say again now: let us understand everything in a sense befitting God. Let us understand "made" in the sense of "gave directions for" : he ordered that they be clad in garments of skin as a constant reminder of their disobedience.
Let the affluent pay heed, those who pamper themselves with cloth from the silkworm and are clad in silk, and let them learn how at the beginning from the outset the loving Lord instructed the human race: when the firstformed man became liable to the punishment of death through the Fall and the Lord had to clothe him in a garment to hide his shame, he made them garments of skin, to teach us to shun the soft and dissolute life, and not to pine for one that is lazy and characterized by inactivity, but rather strive for an austere life. Perhaps, however, the wealthy will react badly to our words and will say, What reason is there in that? do you bid us wear garments of skin? No, I'm not saying that; after all, not even Adam and Eve wore those garments all the time, the loving Lord always adding further kindnesses to his previous ones, you see. I mean, when he rendered them liable to bodily necessities for the future, stripping them of the angelic way of life and its freedom from suffering, he later arranged for clothes for human beings out of sheep's fleece for no other reason than that they should have covering and that this rational creature should not live his life in nakedness and ugliness just like brute beasts. Accordingly, let the wearing of clothes be a constant reminder to us of the loss of advantages and instruction about the punishment which the race of human beings received on account of disobedience. Accordingly, let those people who make use of such paraphernalia that they are no longer familiar with garments of sheep's wool, but are clad in silk and have been carried to such extremes that they even drape gold with covering, the female sex particularly demonstrating this kind of luxury let them, I say, tell us: Why do you dress up the body with these things and delight in clothing of that kind, not understanding that this covering was devised as severe punishment for the Fall? I mean, why do you not heed Paul's words, "We will be content to have food and clothing." Do you see that it is necessary to be concerned with one thing only, that the body not be naked, and to have an eye only to this, that no further worry be had about variety of dress?
[Adam and Eve], who were stripped of their first garment [of innocence], deserved by their mortality garments of skin. For the true honor of man is to be the image and the likeness of God that is preserved only in relation to him by whom it is impressed. Hence, he clings to God so much the more, the less he loves what is his own. But through the desire of proving his own power, man by his own will falls down into himself as into a sort of [substitute] center. Since he, therefore, wishes to be like God, hence under no one, then as a punishment he is also driven from the center, which he himself is, down into the depths, that is, into those things wherein the beasts delight. Thus, since the likeness to God is his honor, the likeness to the beasts is his disgrace.
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. Thus, when man sought to be God against the commandment, not by legitimate imitation, but by illicit pride, he was cast down to the mortality of beasts. And indeed, they had made for themselves girdles of fig leaves, to cover their shame: but God made for them tunics of skins, to cover their whole body: because they, having lost the glory of innocence through transgression, provided for themselves the covering of excuse, by which they transferred their guilt to the Creator: and the Creator himself, by the sentence of a just judgment, punished them with the penalty of mortality in both soul and flesh, having taken away the state of immutable life. Moreover, the Gospel parable narrates that the merciful father, among other gifts, ordered the first robe to be brought and put on his prodigal son returning to him through repentance, mystically signifying that the elect are to receive the habit of immortality, which they lost in Adam at the beginning of the world, at the end of the world in Christ, and indeed with greater grace. For Adam was made immortal in such a way that he could not die, if he kept the commandment: but the children of the resurrection will be so immortal that they can neither die ever, nor be affected by the fear of death. Regarding the reception of this robe, the Apostle says: For this corruptible must put on incorruption, and this mortal must put on immortality (I Cor. XV, 53): where "put on" signifies the removal of the nakedness, which Adam and Eve recognized and blushed for after sin.
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Summary
Genesis 3:21 marks a profound turning point in the biblical narrative, showcasing God's compassionate initiative to cover humanity's shame and sin following the Fall. In stark contrast to Adam and Eve's futile attempts at self-atonement, the LORD God intervenes directly, providing durable "coats of skins" that signify both the immediate, costly consequence of sin—death—and the foundational principle of divine provision for reconciliation, laying the groundwork for the entire redemptive plan centered on sacrifice.
Context
Literary Context
Genesis 3:21 immediately follows God's pronouncements of judgment and curses upon the serpent (Genesis 3:14-15), Eve (Genesis 3:16), and Adam (Genesis 3:17-19). These verses detail the severe consequences of their disobedience, including enmity, pain in childbirth, toil, and eventual return to dust. Prior to this, Adam and Eve, realizing their nakedness and shame after eating from the forbidden tree, had attempted to cover themselves with hastily stitched fig leaves (Genesis 3:7). Verse 21, therefore, stands as a pivotal moment of grace and divine intervention, occurring just before their expulsion from the Garden of Eden (Genesis 3:23-24). It transitions the narrative from judgment to a glimmer of hope and provision.
Historical & Cultural Context
In ancient Near Eastern cultures, clothing was not merely for warmth or modesty but also a significant marker of status, dignity, and identity. Nakedness was often associated with shame, vulnerability, and defeat. The act of "clothing" someone, especially by a superior, was an act of honor, protection, and provision. Conversely, stripping someone of their clothes was a sign of humiliation. The concept of sacrifice, though not fully developed in the Mosaic Law until much later, was a widespread ancient practice, often involving the shedding of blood to appease deities or atone for wrongdoing. While the specific cultural understanding of animal skins for clothing might have varied, the practical durability of animal skins compared to leaves would have been evident, preparing Adam and Eve for a harsher existence outside the protected Garden.
Key Themes
Genesis 3:21 contributes significantly to several overarching themes in the book of Genesis and the broader biblical narrative. It highlights the consequences of sin, demonstrating that disobedience results in death and separation, as an animal's life must be taken. It powerfully illustrates the inadequacy of human effort to cover sin or achieve righteousness, contrasting Adam and Eve's flimsy fig leaves with God's durable provision. Most importantly, it introduces the theme of divine grace and provision in the midst of judgment, revealing God's steadfast love and His immediate initiative to provide a way forward for humanity. This verse also subtly introduces the theme of sacrifice and atonement, foreshadowing the necessity of a substitute's death for sin, a concept that will be fully developed throughout the Old Testament sacrificial system and ultimately fulfilled in Christ. Furthermore, it speaks to God's sovereignty and intimate involvement in human affairs, even after the Fall, as He personally intervenes to clothe them.
Exposition and Analysis
Following the pronouncements of judgment, Genesis 3:21 unveils a pivotal act of divine compassion and provision. The text emphasizes that it was "the LORD God" (Yahweh Elohim) Himself who took the initiative, directly intervening in humanity's plight. This active role highlights God's sovereign care and intimate involvement, even in the midst of necessary discipline. Unlike Adam and Eve's futile attempt to conceal their shame with flimsy fig leaves (Genesis 3:7), God provides a substantial and effective covering.
Key Word Analysis
From an unused root meaning "to cover," this word refers to a tunic or long shirt, typically worn close to the body. Unlike the flimsy, temporary fig leaves, these "coats" signify a complete, durable, and dignified covering. The term suggests a garment of substance, appropriate for protection and modesty, indicating God's comprehensive provision for their new existence outside the Garden.
This word refers to the skin of an animal, implying that an animal had to be killed for its hide to be obtained. This is the first explicit mention of death in the biblical narrative directly linked to the consequences of human sin. The use of "skins" immediately introduces the concept that life must be given for sin to be covered, establishing a profound theological principle that resonates throughout the entire biblical story of redemption.
A primitive root meaning "to wrap around" or "to put on a garment." This verb emphasizes God's personal and direct action in covering Adam and Eve. It is not merely a provision of materials, but an act of dressing them, underscoring God's intimate care and restoration of dignity. This divine act of clothing contrasts sharply with human inadequacy, laying the groundwork for the biblical revelation that true righteousness and covering come only through God's provision, not human effort.
Verse Breakdown
"Unto Adam also and to his wife"
This phrase highlights God's personal attention and compassion directed specifically towards both Adam and Eve. Despite their shared guilt in disobedience, God's grace extends to both, demonstrating His universal concern for humanity.
"did the LORD God make coats of skins"
This clause reveals God's active, creative, and purposeful intervention. The divine names "LORD God" (Yahweh Elohim) underscore His covenant faithfulness and sovereign power. The act of "making" (Hebrew, ʻâsâh) implies a deliberate craft, not a casual provision. The material, "skins," is critical, signifying the necessity of death and bloodshed—an innocent life given—to provide a covering for their sin and shame. This is the first instance of death directly resulting from sin in the biblical narrative.
"and clothed them"
This final clause emphasizes the completion of God's compassionate act. He didn't just provide the materials; He personally "clothed" them. This act restored their dignity, provided practical protection for their new life outside Eden, and profoundly symbolized God's initiative to cover their sin and shame, setting a precedent for His redemptive plan.
Literary Devices
Genesis 3:21 is rich with Symbolism and Foreshadowing. The most prominent symbolism lies in the "coats of skins" themselves. They stand in stark Contrast to the "fig leaves" Adam and Eve used (Genesis 3:7), highlighting the inadequacy of human effort versus the sufficiency of divine provision. The fig leaves represent human works and self-righteousness, which are flimsy and ineffective in covering sin. The animal skins, however, symbolize a costly, divinely ordained covering, necessitating the death of an innocent substitute. This act serves as a powerful Foreshadowing of the entire sacrificial system in the Old Testament, where animal blood was shed to atone for sin, ultimately pointing to the perfect, once-for-all sacrifice of Jesus Christ. The phrase "the LORD God make" emphasizes Divine Initiative, showing God's active role in redemption rather than waiting for human repentance or effort. The verse also employs Juxtaposition by placing this act of grace immediately after the pronouncements of judgment, underscoring God's mercy intertwined with His justice.
Theological and Thematic Connections
Genesis 3:21 is a foundational text for understanding God's character and His plan of salvation. It powerfully demonstrates God's immediate and compassionate provision even in the face of human rebellion and judgment, revealing a God who does not abandon His fallen creation but actively initiates a path to restoration. This verse establishes the profound principle that sin requires a life, foreshadowing the necessity of sacrifice for atonement throughout biblical history. It starkly contrasts the inadequacy of human efforts to cover sin or achieve righteousness with the exclusive need for divine intervention, highlighting that true covering comes solely from God's gracious hand. This pivotal moment sets the stage for the recurring biblical theme of God taking the initiative in redemption and restoration, illustrating the tension between God's justice in judging sin and His boundless mercy in providing a way forward.
Reflection and Application
Genesis 3:21 offers a profound and enduring lesson for humanity: even in our deepest shame and the dire consequences of our sin, God's compassionate provision remains. It challenges us to abandon self-reliant attempts to cover our flaws, our past mistakes, or our inherent unrighteousness with our own "fig leaves" of good deeds, moral efforts, or outward appearances. Instead, it calls us to humbly embrace the divine covering that only God can offer. This pivotal moment underscores the costly nature of sin—requiring the shedding of innocent blood—and simultaneously reveals the immeasurable grace of God, who initiated the path to true restoration and reconciliation with humanity. It reminds us that our hope lies not in what we can do for ourselves, but in what God has already done and continues to do for us.
Questions for Reflection
FAQ
Why did God make "coats of skins" instead of simply forgiving them or providing another material?
The "coats of skins" are profoundly symbolic and central to God's unfolding redemptive plan. They starkly contrast with Adam and Eve's flimsy fig leaves (Genesis 3:7), demonstrating the utter inadequacy of human efforts to cover sin. More critically, obtaining animal skins required the death of an innocent creature, marking the first instance of bloodshed in the Bible directly linked to sin. This act powerfully conveys the severe consequence of sin – death (Romans 6:23) – and simultaneously introduces the principle that a life must be given to cover sin. This proto-sacrifice foreshadows the entire sacrificial system of the Old Testament and ultimately the perfect, once-for-all atonement provided by Jesus Christ. God's choice of material was deliberate, teaching a fundamental truth about the cost of sin and the nature of His provision.
Was this the first sacrifice in the Bible?
While the text doesn't explicitly label it a "sacrifice" in the ritualistic sense, theologians widely understand it as a "proto-sacrifice" or the first instance where an innocent life was taken by divine command to cover the sin of another. It establishes a divine pattern and principle that would later be formalized in the sacrificial laws of the Old Testament, where the shedding of blood was necessary for the remission of sins (Hebrews 9:22). This event lays the theological groundwork for understanding the necessity of a substitute's death for sin, pointing forward to the ultimate, perfect sacrifice of Jesus Christ.
What is the significance of "the LORD God" making and clothing them Himself?
The use of "the LORD God" (Yahweh Elohim) emphasizes God's personal, sovereign, and compassionate involvement. It highlights that this act of provision was not an afterthought or a delegated task but a deliberate, divine initiative. It underscores His authority to judge and His grace to provide, showing that true covering and restoration come directly from Him, not through human intermediaries or efforts. This personal act of clothing them also signifies the restoration of dignity and a continued relationship, even in a fallen state, demonstrating God's steadfast love and commitment to His creation.
Christ-Centered Fulfillment
Genesis 3:21 provides a foundational foreshadowing of Christ's redemptive work, serving as a powerful gospel prototype. The animal's innocent death, providing a temporary covering for humanity's sin and shame, points directly to the ultimate sacrifice of Jesus Christ. His shed blood on the cross is the perfect and final atonement, providing the true and lasting covering for sin that no animal sacrifice or human effort could ever achieve. Just as God clothed Adam and Eve with physical garments, believers are now spiritually clothed with Christ's righteousness, receiving a divine covering that makes them acceptable before a holy God (Philippians 3:9). This act of God's grace in Eden beautifully sets the stage for the entire biblical narrative of salvation, revealing His eternal plan to reconcile humanity to Himself through the costly provision of a perfect substitute, the Lamb of God who takes away the sin of the world.