32. …“Adam had lost much of his first perfection before his Eve was taken out of him; which was done to prevent worse effects of his fall, and to prepare a means of his recovery when his fall should become total, as it afterwards was, upon eating of the earthly tree of the knowledge of good and evil. ‘It is not good that man should be alone,’ saith the Scripture. This shows that Adam had altered his first state, had brought some beginning of evil into it, and had made that not to be good, which God saw to be good, when He created him.”
33. …“There must have been something of the nature of a stumble, if not an actual fall, in Adam while yet alone in Eden . . . Eve was created [he should say, “elaborated”] to ‘help’ Adam to recover himself, and to establish himself in Paradise, and in the favor, fellowship and service of his Maker.”
36. We do not know certainly how the decline in Adam began, but we should not overlook one fact: The man (the woman side of humanity being as yet undeveloped), was placed in the garden “to dress and keep it” (2:15). Two duties, not one, were laid upon Adam. This second word is the same as used in 3:24, where the “Cherubim, and a flaming sword” are placed, “to keep the way of the tree of life.” Lange’s Commentary says, “Adam must watch and protect it [the Garden]. This is, in fact, a very significant addition, and seems to give a strong indication of danger as threatening man and Paradise from the side of an already existing power of evil.”
37. That “power of evil” manifests itself a little later in the form of Satan. Did not Adam let him enter the garden? Verse 17 goes on to warn Adam as regards “the tree of the knowledge of good and evil,” and it seems legitimate to infer that he was not only to refrain from eating of this tree, but also to protect this tree from being tampered with by others, as it was, later, when Satan induced Eve to partake of it, and then the youthful Eve gave of the fruit of it to Adam, who ate also.
68…… Eventually they both ate of the tree, and God came in the cool of the evening to deal with them. He asked Adam: “Hast thou eaten of the tree?” and the reply was, “The woman that THOU gavest to be with me, SHE gave me of the tree, and I did eat.” God then questioned the woman, and she replied: “The SERPENT beguiled me, and I did eat.” Please note the words we have put in capital letters.
69. I think we are warranted in drawing a contrast between these two answers, for in them we find a clue to what follows. Both confess, “I did eat,” and both tell truthfully the immediate influence that led to the eating. So far they are equal. But Adam is led on to say more. There was a remote cause for his downfall, through Eve,—Satan. But Adam does not, like Eve, mention Satan; and yet he does not remain silent as to a remote cause; he accuses God to His face of being Himself that remote cause,—in giving the woman to be with him. And the worst feature of the case consists in the fact that Satan was present, or near-by, at the interview, and could not have been overlooked, excepting wilfully, if a remote cause was to be mentioned at all. Satan must have rejoiced as much in Adam’s attitude towards God in charging Him with folly, as in Adam’s attitude towards himself, the tempter, in shielding him from blame. Is it not this scene, this conduct on the part of Adam, to which Job refers (31:33) when he complains, “If, like Adam, I covered my transgressions by hiding mine iniquity in my bosom?” Dr. Lange says (see par. 36), “Adam must watch and protect” the garden from an “existing power of evil.” Is not this the reason why Adam does not mention Satan, who has been let inside?