Gen 3:8 | KD | STEP | “ 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 other’s presence, and endeavoured to hide the disgrace of their spiritual nakedness, by covering those parts of the body through which the impurities of nature are removed. That the natural feeling of shame, the origin of which is recorded here, had its root, not in sensuality or any physical corruption, but in the consciousness of guilt or shame before God, and consequently that it was the conscience which was really at work, is evident from the fact that the man and his wife hid themselves from Jehovah God among the trees of the garden, as soon as they heard the sound of His footsteps. יהוה קול (the voice of Jehovah , ) is not the voice of God speaking or calling, but the sound of God walking, as in ; 1Ki 14:6, etc. - In the cool of the day (lit., in the wind of the day), i.e., towards the evening, when a cooling wind generally blows. The men have broken away from God, but God will not and cannot leave them alone. He comes to them as one man to another. This was the earliest form of divine revelation. God conversed with the first man in a visible shape, as the Father and Instructor of His children. He did not adopt this mode for the first time after the fall, but employed it as far back as the period when He brought the beasts to Adam, and gave him the woman to be his wife ( , ). This human mode of intercourse between man and God is not a mere figure of speech, but a reality, having its foundation in the nature of humanity, or rather in the fact that man was created in the image of God, but not in the sense supposed by Jakobi , that “God theomorphised when creating man, and man therefore necessarily anthropomorphises when he thinks of God.” The anthropomorphies of God have their real foundation in the divine condescension which culminated in the incarnation of God in Christ. They are to be understood, however, as implying, not that corporeality, or a bodily shape, is an essential characteristic of God, but that God having given man a bodily shape, when He created him in His own image, revealed Himself in a manner suited to his bodily senses, that He might thus preserve him in living communion with Himself.

‏ Genesis 3:8

“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 other’s presence, and endeavoured to hide the disgrace of their spiritual nakedness, by covering those parts of the body through which the impurities of nature are removed. That the natural feeling of shame, the origin of which is recorded here, had its root, not in sensuality or any physical corruption, but in the consciousness of guilt or shame before God, and consequently that it was the conscience which was really at work, is evident from the fact that the man and his wife hid themselves from Jehovah God among the trees of the garden, as soon as they heard the sound of His footsteps. יהוה קול (the voice of Jehovah, Gen 3:8) is not the voice of God speaking or calling, but the sound of God walking, as in 2Sa 5:24; 1Ki 14:6, etc. - In the cool of the day (lit., in the wind of the day), i.e., towards the evening, when a cooling wind generally blows. The men have broken away from God, but God will not and cannot leave them alone. He comes to them as one man to another. This was the earliest form of divine revelation. God conversed with the first man in a visible shape, as the Father and Instructor of His children. He did not adopt this mode for the first time after the fall, but employed it as far back as the period when He brought the beasts to Adam, and gave him the woman to be his wife (Gen 2:19, Gen 2:22). This human mode of intercourse between man and God is not a mere figure of speech, but a reality, having its foundation in the nature of humanity, or rather in the fact that man was created in the image of God, but not in the sense supposed by Jakobi, that “God theomorphised when creating man, and man therefore necessarily anthropomorphises when he thinks of God.” The anthropomorphies of God have their real foundation in the divine condescension which culminated in the incarnation of God in Christ. They are to be understood, however, as implying, not that corporeality, or a bodily shape, is an essential characteristic of God, but that God having given man a bodily shape, when He created him in His own image, revealed Himself in a manner suited to his bodily senses, that He might thus preserve him in living communion with Himself.