And the serpent said unto the woman, Ye shall not surely die:
4. Ye shall not surely die ] The words are very emphatic, “by no means shall ye die.” The serpent directly contradicts the statement of the penalty of death, and thus craftily removes the cause for fear, before dwelling upon the advantages to be obtained from defiance of the Divine decree.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. Ye shall not surely die] Here the father of lies at once appears; and appears too in flatly contradicting the assertion of God. The tempter, through the nachash, insinuates the impossibility of her dying, as if he had said, God has created thee immortal, thy death therefore is impossible; and God knows this, for as thou livest by the tree of life, so shalt thou get increase of wisdom by the tree of knowledge.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is not so certain as you imagine, that you shall die. God did say so indeed for your terror, and to keep you in awe; or, he had some mystical meaning in those words; but do not entertain such hard and unworthy thoughts of that God who is infinitely kind and gracious, that he will, for such a trifle as the eating of a little fruit, undo you and all your posterity, and so suddenly destroy the most excellent work of his own hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Ye shall not surely dieHeproceeded, not only to assure her of perfect impunity, but to promisegreat benefits from partaking of it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the serpent said unto the woman,…. In reply to her answer:
ye shall not surely die; in direct contradiction to the divine threatening, and which he would insinuate was a mere threatening, and which God never intended to put in execution; so that they had nothing to fear from that, God would never be so rigid and severe, and beat so hard upon them as to put them to death for such an offence, if it was one; he only gave out the menace to frighten them, and deter from it: however, at most it was not a certain thing they should die, and they might safely conclude they would not.
Fuente: John Gill’s Exposition of the Entire Bible
4. And the serpent said unto the woman Satan now springs more boldly forward; and because he sees a breach open before him, he breaks through in a direct assault, for he is never wont to engage in open war until we voluntarily expose ourselves to him, naked and unarmed. He cautiously approaches us at first with blandishments; but when he has stolen in upon us, he dares to exalt himself petulantly and with proud confidence against God; just as he now seizing upon Eve’s doubt, penetrates further, that he may turn it into a direct negative. It behaves us to be instructed, by much examples, to beware of his snares, and, by making timely resistance, to keep him far from us, that nearer access may not be permitted to him. He now, therefore, does not ask doubtingly, as before, whether or not the command of God, which he opposes, be true, but openly accuses God of falsehood, for he asserts that the word by which death was denounced is false and delusive. Fatal temptation! when while God is threatening us with death, we not only securely sleep, but hold God himself in derision!
Fuente: Calvin’s Complete Commentary
4. Ye shall not surely die A direct and malicious contradiction of God’s word as given in Gen 2:17. Here the devil is revealed as Satan, the adversary, “a liar, and the father of it . ” Joh 8:44. This daring advance in the temptation is commonly supposed to imply a noticeable wavering on the part of the woman .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the snake said to the woman, “You shall not surely die, for God knows that in the day you eat of it then your eyes will be opened, and you will be like God knowing good and evil”.’
The snake knows he has won. He now drops his mask. He no longer prevaricates but blatantly and with stress reveals his true nature. No ordinary snake could be seen as speaking like this, for he is forcefully claiming to know better than God. The reader has his suspicions confirmed that something dreadfully sinister lies behind the snake. (Supernatural beings are ever in the background in these passages without being mentioned e.g. Gen 1:26; Gen 3:22; Gen 3:24. They are the background to all that happens).
‘But the snake said to the woman, “You will not die. For God knows that when you eat of it you will be like God, knowing good and evil”.’ How subtle the snake is. He is suggesting that knowing good and evil is a good thing for the woman, and that God is only pretending when He makes His threats so as to prevent them getting on equality with Himself. Indeed he makes God look mean-spirited and he makes a curse look like a blessing. Why, do they not realise that they can be ‘like God” (or ‘like the elohim’, like spiritual beings)? Of course, the truth is that had they continued in obedience they would have known the difference between good and evil through persevering in goodness, and would then indeed have been more Godlike. On the other hand the snake’s way was a much quicker route, learning by experience rather than by obedience, but it was a way that led to disaster.
Note that the snake uses simply the term God. This, along with the woman’s reply (Gen 3:3), is the only place where the term ‘the Lord God’ (Yahweh Elohim) is not used in Gen 2:5 to Gen 3:24. It is probably intended to be seen as the snake ‘watering down’ the authority and closeness of God in the woman’s mind, and an indication of the woman responding.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 3:4. The serpent said, ye shall not die The woman having urged God’s malediction, the tempter was interested to remove its force, without which it was impossible for him to prevail. And therefore, with the most daring, yet subtle boldness, he contradicts the divine assertion, and throws the vilest aspersion upon God’s goodness, by assuring the woman, that by eating the fruit she would be so far from dying, as she feared, that she would be made wise as God himself. And this he urges as the reason why God forbad the eating of the fruit: tempting the woman at once to disbelieve her Creator’s veracity, and to consider him as a hard and severe master, withholding the means of good from his creatures. “God forbids you to eat of this tree,” says the deceiver, “out of a desire to withhold from you happiness; and therefore idly terrifies you with the threats of death, from what he knows will be the means of wisdom and bliss to you!” And is not this a too successful method still used by the tempter, who persuades men to doubt the divine veracity, and to practise sins, from which they expect felicity, in contradiction to his declaration, who hath positively said, that they who do such things shall die the death, and shall not inherit the kingdom of God?
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 4
THE SERPENT BEGUILING EVE
Gen 3:4. And the serpent said unto the woman, Ye shall not surely die.
IN reference to the fact before us, St. Paul says, The serpent beguiled Eve through his subtilty. And great is the subtilty which appears throughout the whole of his conduct on this occasion. He took an opportunity of addressing himself to Eve when she was alone, that so she might become an easier victim to his wiles. He insinuated his temptation first in a way of inquiry only; Hath God said, Ye shall not eat of every tree in the garden? By this he intimated, that she had made some mistake respecting the supposed prohibition, since it was scarcely probable that her Maker, who had granted her every thing else in the garden, should impose such an unnecessary restriction upon her. When, in answer to this, Eve informed him, that not only was the restriction really given, but that it was enforced with the most tremendous sanction that could possibly be imagined, he again insinuated that she must be under a mistake, since it could not be that so good a God should inflict so heavy a judgment for so slight an offence: Ye shall not surely die.
Now this is the very temptation with which he has ever since, even to this present hour, assaulted unwary men, and by which he is yet daily ruining millions of the human race. We will therefore endeavour to put you on your guard against it, by shewing,
I.
The falsehood of the suggestion
Two things were here insinuated, namely, That the threatening was not of such a terrific import as she imagined; and that, whatever it might import, it should not be eventually executed. But in both these things he lied unto her; for,
1.
God will fulfil his threatenings to whatsoever they may relate
[See his threatenings to individualsAhab, in dependence on his false prophets, and on Satan who inspired them, thought to come off victorious: but, notwithstanding his device to escape the notice of the Syrians, he was slain, according to the prediction of the prophet Micaiah. Hiel the Bethelite would rebuild the city of Jericho: but did he escape the judgment denounced, many hundred years before, against any person who should presume to make the attempt? Did he not lay the foundation in the death of his first-born, and raise up the gates in the death of his youngest son [Note: Jos 6:26 with 1Ki 16:34.] ? See his threatenings against the whole nation of Israel: Were they not carried captive to Babylon, according to His word? and is not the dispersion of the Jews at this day a proof, that no word of God shall ever fall to the ground? See his threatenings against the whole worldDid not the deluge come according to the prediction, and sweep away every living creature (those only excepted that were in the ark) from the face of the earth? Let us be sure that God is true: and that whatever He has spoken shall surely come to pass.]
2.
He will fulfil them in the extent that is here declared
[Death temporal, spiritual, and eternal were included in the sentence denounced against transgression: and on our first parents it came, the very day that they ate of the forbidden tree. They did not, it is true, cease on that day to live, because God had purposes to serve by their continuance in life: but the seeds of death were that day implanted in their constitution; and in due time they returned to their native dust. That they died at that very moment a spiritual death, is evident from their conduct: for they foolishly hoped to hide themselves among the trees of the garden from the eyes of the omniscient God; and offered vain excuses for their transgression, instead of humbling themselves for it before God. To eternal death also they were subjected; and to it they would have been consigned, had not God, of his infinite mercy, provided a way of deliverance from it, through that seed of the woman, who was in due time to bruise the serpents head. If it be doubted whether God will execute so heavy a judgment on the sinners of mankind, I hesitate not to declare, that he most assuredly will; since he has himself declared it in terms that admit of no reasonable doubt [Note: See Mat 25:46 the Greekand Mar 9:43-48and Rev 14:10-11.] and he is not a man that he will lie, nor the son of man that he will repent.]
But since so many are deceived by this suggestion, I will endeavour to shew, more distinctly,
II.
The danger of listening to it
The effect of this sad delusion is visible in all around us. It is entirely owing to this that Satan retains so many in bondage, and leads them captive at his will.
1.
Hence it is that men make so light of sin
[Whence is it, I would ask, that men are drawn aside by every temptation, and that for a momentary gratification they will offend their God? Is it not from a secret persuasion, that God will not fulfil his threatenings, and that they may sin against him with impunity? If men saw before their eyes the instruments of torture whereby the violators of a law were to be put to a lingering and cruel death, and knew at the same time that there was no possibility of escape to any one who should transgress the law, would they incur the penalty with the same indifference that they now transgress the laws of God? How much less then would they rush into wretchedness, if they saw hell open before them, and heard the groans of those who are now suffering under the wrath of God? No verily: they would not then make a mock at sin, but would tremble at it, and flee from it as from the face of a serpent. If then you would be preserved from sin, listen not a moment to this accursed suggestion: and if the whole world should unite in saying, Ye shall not surely die, reply to them, Get thee behind me, Satan, for thou art a liar from the beginning.]
2.
Hence it is also that men make so light of salvation
[Salvation by Christ is offered to a ruined world. But who believes our report? Who receives it with that gratitude which it might well be expected that a perishing sinner should feel towards his reconciled God and Saviour? With the exception of a few, the whole world regard the Gospel as little better than a cunningly devised fable; so faint are the emotions it excites, and so transient the effects which it produces. And what is the reason of this? Is it not that men do not feel their need of such a Saviour, and that they do not believe that Gods threatenings will ever be executed upon them? Yes: to this source must it be traced: for if they verily believed, that the wrath of God, which is revealed against all ungodliness and unrighteousness of men, would fall upon them, and that all their hope of escaping it was by embracing the Gospel, they would flee to Christ with their whole hearts, and cleave unto him with their whole souls, and not rest a moment till they saw themselves within the gates of the city of refuge. Were they duly sensible of their danger, even a hope, a mere peradventure that God might have mercy upon them, would be sufficient to make them weep before him day and night. Not a word of mercy was mixed in Jonahs message to Nineveh: yet the most distant hope of mercy was sufficient to encourage that whole city to repent in dust and ashes. What then would not all the promises of the Gospel effect, if men really felt the greatness of their guilt and danger?. It is evident, that all the indifference of men about the Gospel must be traced to this one source, their believing of Satans lie in preference to the truth of God: and, if ever the Gospel is to have a saving influence on our hearts, we must begin by rejecting this suggestion of the devil, and by believing that all the threatenings of God against sin and sinners shall assuredly be accomplished.]
Observe then, on the whole,
1.
What need there is of fidelity in ministers
[Satan at this time, no less than formerly, suggests to men, Ye shall not surely die: and his emissaries all the world over are re-echoing the, delusive sound. Every friend we have, father, mother, brother, sister, husband, wife, the very instant we begin to dread the wrath of God, unite their endeavours to compose our minds, by saying, There is no such penalty against sin as ye suppose, nor have you any reason to fear that it shall be inflicted on you. Our own wicked hearts also are but too ready to adopt a sentiment so gratifying to the mind, and to speak peace to us on insufficient grounds. And what would be the consequence if ministers also favoured such delusions, and, through fear of alarming you, neglected to warn you of your danger? Would not Satan triumph to a far greater extent than he already does? Would he not be secure of his prey? Is not this the very effect produced, wherever the Gospel, instead of being preached with apostolic fidelity, is kept upon the back ground, and modified to the taste of a deluded world? Be thankful then if you hear your guilt and danger faithfully set before you: be thankful, as you would be if a man, seeing your house on fire, roused you from your slumbers, and saved you from death. And, if God have vouchsafed to you this mercy, improve it with all diligence, by fleeing from the wrath to come, and laying hold on eternal life.]
2.
What a mercy it is, that, notwithstanding the truth of God in his threatenings, there is a way o salvation opened for us in the Gospel
[Yes; God can be true, and yet absolve the sinner from his guilt: for, in Christ Jesus, Mercy and truth are met together, righteousness and peace have kissed each other. The penalty of death has been inflicted upon the Lord Jesus Christ, as the surety and substitute of sinners: and, if we believe in him, all that he has done and suffered for us shall be so imputed to us as to be accepted of God in our behalf, so that God shall be a just God, and yet a Saviour, yea just, and yet the justifier of sinful man. O blessed tidings! amply sufficient to pacify the most afflicted mind, and to warrant in our hearts the most joyful hope! Brethren, only believe in the Lord Jesus Christ, and I will adopt with confidence the very words of Satan, and say, Ye shall not surely die. I will go further still, and from a doubtful suggestion turn them to a direct affirmation, and say, Surely ye shall not die. So says our blessed Lord himself: My sheep shall never perish: St. Paul also says, There is no condemnation to them that are in Christ Jesus. On this, therefore, you may rely, with the fullest possible assurance: for, if the threatenings of God shall be fulfilled, so shall also His promises be: not one of them shall ever fail, as long as the world shall stand. Fear not then to see the worst of your state: fear not to acknowledge the extent of your guilt and danger, since the provision for you in Christ Jesus is fully commensurate with your necessities, and suited to your wants. Only believe in Him, and you shall not be ashamed or confounded world without end.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
For 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.
Reader! remark the progress of the enemy. He had before been working upon our mother’s mind, to disbelieve what God hath said: and now he advanceth further, in a way of insinuation, that so far would the breach of the divine command be from producing any evil, that it would bring good. Reader! pause over this account, and in your own instance make the diligent observation, whether the approaches of this implacable foe are not always veiled under similar coverings. Unbelief is the grand point, in all his schemes, he strives to induce in us. And for the most part, I believe, it will be found that the commission of almost every sin begins in this. Hence we have reason, upon all occasions, to cry out with the Apostles, Lord
increase our faith. Luk 17:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 3:4 And the serpent said unto the woman, Ye shall not surely die:
Ver. 4. Ye shall not surely die. ] He saith not, Dying ye shall not die, or, Surely ye shall not die; this had been too plain a contradiction to that word of God that had threatened assured death; but, Ye shall not die in dying; that is, It is not certain ye shall die. And this latter is more nice and ambiguous. She seems to doubt of the certainty of what God had said. He plainly and cleanly impugns it: whereas had God’s word abidden in her, she had overcome that wicked one. 1Jn 2:14 The word is compared to mustard seed, which being mixed with vinegar, is, they say, a sovereign medicine against serpents.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ye shall not surely die = Satan’s second utterance. Contradiction of God’s Word in Gen 2:17. This has become the foundation of Spiritism and Traditional belief as to death. See note on Gen 2:17.
Fuente: Companion Bible Notes, Appendices and Graphics
serpent: Joh 8:44
Ye: Gen 3:13, Deu 29:19, 2Ki 1:4, 2Ki 1:6, 2Ki 1:16, 2Ki 8:10, Psa 10:11, 2Co 2:11, 2Co 11:3, 1Ti 2:14
Reciprocal: Gen 2:17 – surely 1Ki 13:18 – But 2Ch 18:21 – a lying spirit Eze 3:18 – I say Eze 13:22 – by promising him life Eze 33:8 – O wicked Mar 8:33 – Get Jam 3:6 – a world Rev 12:9 – that
Fuente: The Treasury of Scripture Knowledge
Gen 3:4-5. The tempter, finding that the woman began to doubt whether eating this fruit was a crime, and if it were, whether punishment would follow, now became more bold in his attack, and, giving God the lie direct, asserted roundly, Ye shall not surely die. So far from it, you shall have much advantage from eating of this tree. He suits the temptation to the pure state they were now in, proposing to them, not any carnal pleasure, but intellectual delights. 1st, Your eyes shall be opened You shall have much more of the power and pleasure of contemplation than now you have: your intellectual views shall be extended, and you shall see further into things than now you do. 2d, Ye shall be as gods As Elohim, mighty gods, beings of a higher order. 3d, Ye shall know good and evil That is, every thing that is desirable to be known. To support this part of the temptation, he abuseth the name given to this tree. It was intended to teach the practical knowledge of good and evil; that is, of duty and disobedience, and it would prove the experimental knowledge of good and evil; that is, of happiness and misery. But he perverts the sense of it, and wrests it to their destruction, as if the tree would give them a speculative knowledge of the natures, kinds, and originals of good and evil. And, 4th, All this presently; In the day ye eat thereof You will find a sudden and immediate change for the better.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:4 And the serpent said unto the woman, Ye shall not surely {d} die:
(d) This is Satan’s chiefest subtilty, to cause us not to fear God’s warnings.
Fuente: Geneva Bible Notes
The second step in Satan’s temptation was to deny God’s word. In denying it he imputed motives to God that were not consistent with God’s character. God’s true motive was the welfare of man, but the serpent implied it was God’s welfare at man’s expense.
This added suggestion seemed consistent with what the serpent had already implied about God’s motives in Gen 3:1. Having entertained a doubt concerning God’s word, Eve was ready to accept a denial of His word.
What the serpent said about Eve being as God was a half-truth. Ironically she was already as God having been made in His image (Gen 1:26). She did become like God, or divine beings (Heb. ’elohim), in that she obtained a greater knowledge of good and evil by eating of the tree. However, she became less like God because she was no longer innocent of sin. Her relationship with God suffered. Though she remained like God she could no longer enjoy unhindered fellowship with God (Gen 3:24). The consequent separation from God is the essence of death (Gen 2:17).
The first doctrine Satan denied in Scripture was that sin results in death (separation from God), or, we could say, the doctrine that God will not punish sin. This is still the truth he tries hardest to get people to disbelieve.