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mannafest.faith

Genesis 3:9

in Genesis 3

But the LORD God called out to the man, “Where are you?”

BSB

The same verse in ASV and KJV ▾

ASV

And Jehovah God called unto the man, and said unto him, Where art thou?

KJV

And the Lord God called unto Adam, and said unto him, Where art thou?

This verse in Genesis 3

Commentary

13 notes on this verse

A commentator

Ambrose of Milan

On Paradise, 14.70 · Written before 397.

What then does he mean by "Adam, where art thou?" Does he not mean "in what circumstance" are you; not, "in what place?" It is therefore not a question but a reproof. From what condition of goodness, beatitude and grace, he means to say, have you fallen into this state of misery? You have forsaken eternal life. You have entombed yourself in the ways of sin and death.

This site's exposition

the voice of the LORD God walking in the garden

on Genesis 3:8-10

The man and his wife hide among the trees when they hear the LORD God in the garden. God calls and asks where the man is. The man answers that he heard, that he was afraid, and that he hid himself because he was naked. He never names the tree.

This site's exposition

called out to the man

The man hides among the trees, and God calls out. Ambrose of Milan heard the question as a reproof, asking from what state of grace the man had fallen. The LORD asks Cain the same kind of question at Genesis 4:9.

The record, by era

The Church Fathers4 voices

A commentator

Ephrem the Syrian

Commentary (church-history corpus) · Written before 373.

proposed

"Where are you, Adam?" Are you trapped in the imagined godlikeness that the serpent falsely promised you? Or are you prepared for the death that I, the Lord, decreed for you? Would that you had considered the fruits!

A commentator

Augustine of Hippo

The City of God 13.15 · Written in the 5th century.

proposed

For in the first stirring of the disobedient motion which was felt in the flesh of the disobedient soul, and which caused our first parents to cover their shame, one death indeed is experienced, that, namely, which occurs when God forsakes the soul. This was intimated by the words He uttered, when the man, stupefied by fear, had hid himself, "Adam, where art thou?"—words which He used not in ignorance of inquiry, but warning him to consider where he was, since God was not with him.

A commentator

John Chrysostom

Commentary (church-history corpus) · Written in the 5th century.

proposed

From the very enquiry it behooves us to marvel at God's surpassing love, not so much that he called him, but that he personally called him something human beings would never stoop to in the case of their fellows who share the same nature with themselves. I mean, you know that when they take their seat on the lofty tribunal and do justice to those guilty of felonies, they don't consider the accused worthy of having a reply made in their own person; consequently, they let them see how much disrepute they have incurred through committing these crimes. While the judge makes his response somebody else stands up and relays the words of the judge to the accused, and in turn reports his words to the judge. Such you would see to be the practice of judges the world over. With God, however, this is not the case. Instead? He calls personally: "The Lord God called Adam," the text says, "and said to him, 'Adam, where are you?'" See how much force lies concealed in this brief expression. You see, the very act of calling is a mark of great love beyond all telling, as it is a mark of great goodness to give an opportunity of reply to the accused in his shame, who dares not open his mouth or loosen his tongue. Yet, along with this loving kindness, the question, "'Where are you?'" is also very telling. In other words, it is as if he hinted to him in these words, What has happened? I left you in one condition, whereas now I find you in another; I left you clad in glory, whereas now I find you in nakedness. "'Where are you?'" How did this happen to you? Who has brought you to this changed condition? What kind of robber and brigand has robbed you like this in an instant of all the substance of your wealth and cast you into such indigence? Whence has come the nakedness you are experiencing? Who is responsible for depriving you of that wonderful garment you had the good fortune to wear?

A commentator

Tertullian

Against Marcion Book II · Written before 220.

proposed

God calls out to Adam, Genesis 3:9, 11 Where are you? as if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means; God was neither uncertain about the commission of the sin, nor ignorant of Adam's whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by the calling out of his name, but with a home-thrust blow at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where are you, Adam? but with an impressive and earnest voice, and with an air of imputation, Oh, Adam, where are you?—as much as to intimate: you are no longer here, you are in perdition—so that the voice is the utterance of One who is at once rebuking and sorrowing. God put the question with an appearance of uncertainty, in order that even here He might prove man to be the subject of a free will in the alternative of either a denial or a confession, and give to him the opportunity of freely acknowledging his transgression, and, so far, of lightening it.

The Medieval Church1 voice

A commentator

Bede

Commentary on Genesis (Hexaemeron) · Written before 735.

proposed

And the Lord God called Adam and said to him: Where are you? Certainly, he did not ask out of ignorance but admonished by rebuking, so that he might consider where he was wherein God was not.
5 more voices on this verse

The Puritans and the Awakening1 voice

And the Lord God called unto Adam,....

The Nineteenth Century4 voices

IT will be interesting to the members of this Church to know that it was under a sermon delivered by Mr. William Wallin from this very text, that my honored and venerable predecessor, Dr. Gill, was converted to a knowledge of the Truth of God as it is in Jesus. I looked with some degree of curiosity to his interpretation of this passage. I had half hoped to find there some allusion to his own conversion, but I did not, although I was edified by his clear and methodical comment upon it, to which I am under obligations for suggesting the present discourse. May I hope that, as this text has been the means in the hands of God of conferring upon the Church of Christ a man who valiantly defended the Truth of God, and was the means of expounding the Doctrine of Grace with great clearness, that there may be here present today someone at least who like John Gill may hear the Word with power, and may receive it in its quickening influence into his soul! No, let us pray that not one alone, but that many may hear the enquiry of God as it rings through the multitude, and while it reaches the ear, may it reach the heart, too, and may some be brought before God in answer to the question, "Where are you?" and receive the assurance of pardon, and go on their way in peace! It is not necessary that I should, in expounding this text, enter at all into the circumstances which led to the enquiry. Man had sinned against God. Mark the alienation of heart which sin causes in the sinner. Adam ought to have sought out his Maker. He should have gone through the garden crying for his God, "My God, my God, I have sinned against You! Where are You? Low at Your feet Your creature falls and asks mercy at Your hands.
But if He came to our first parents, in what way would He come? Surely Adam and Eve must have feared that He would be accompanied by the angels of vengeance to destroy them straight away, or, at any rate, to bind them in chains and fetters forever. So they questioned among themselves, "Will He come and if He does, will His coming involve the total destruction of the human race?"
IT will be interesting to the members of this Church to know that it was under a sermon delivered by Mr. William Wallin from this very text, that my honored and venerable predecessor, Dr. Gill, was converted to a knowledge of the Truth of God as it is in Jesus. I looked with some degree of curiosity to his interpretation of this passage.
But if He came to our first parents, in what way would He come? Surely Adam and Eve must have feared that He would be accompanied by the angels of vengeance to destroy them straight away, or, at any rate, to bind them in chains and fetters forever. So they questioned among themselves, "Will He come and if He does, will His coming involve the total destruction of the human race?" Their hearts must have been sorely perplexed within them while they were waiting to see what God would do to them as a punishment for the great sin they had committed. I believe they thought that He would come to them. From their past experience they knew so much of His graciousness that they felt sure that He would come. Yet they also understood so much of His holy anger against sin that they must have been afraid of His coming—so they went and hid themselves among the trees of the garden although every tree must have upbraided them for their disobedience, for everyone of the trees would seem to say, "Why do you come here? You have eaten of the fruit of the tree of which you were forbidden to partake. You have broken your Maker's command and His sentence of death has already gone out against you. When He comes, He will certainly come to deal with you in judgment according to His faithful word—and when He does, what will become of you?" Every leaf, as it rustled, must have startled and alarmed them. The breath of the evening breeze, as it passed through the garden, must have filled them with fear and dread as to the doom awaiting them. Now, "in the cool of the day," or, as the Hebrew has it, "in the wind of the evening," when the evening breeze was blowing through the garden, God came. It is difficult for us to even imagine how He revealed Himself to our first parents. I suppose He condescended to take upon Himself some visible form.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

ואירא, this feeling of fear is similar to that experienced by the Jewish people in Exodus,30 when, because of the sin of the golden calf, the people were afraid to face him after his face radiated light when he returned from Mount Sinai.
Sforno: Italy, c. 1475–1550 · Sforno on Genesis 3:10:1, via Sefaria, Eliyahu Munk, HaChut Hameshulash

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 2 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

8 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • וַיִּקְרָ֛אand he called

    vaiyikra'H7121 →733 times

  • יְהוָ֥הYahweh

    yahwehH3068 →6520 times

  • אֱלֹהִ֖יםGod

    ʾelohimH430 →2601 times

  • אֶל־to

    ʾel-H413 →5510 times

  • הָֽאָדָ֑םthe man

    haadamH120 →551 times

  • וַיֹּ֥אמֶרand he said

    vaiyomerH559 →5305 times

  • ל֖וֹto <the> him

    lo

  • אַיֶּֽכָּה׃where [are]? you

    ʾaiyekahH335 →39 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Genesis 11:5

    Then the LORD came down to see the city and the tower that the sons of men were building.

    it leads to

    • Psalms 33:13–14

      The LORD looks down from heaven; He sees all the sons of men.

    • Genesis 18:21

      I will go down to see if their actions fully justify the outcry that has reached Me. If not, I will find out.”

    • John 3:13

      No one has ascended into heaven except the One who descended from heaven—the Son of Man.

    • Hebrews 4:13

      Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.

    • Jeremiah 23:23–24

      “Am I only a God nearby,” declares the LORD, “and not a God far away?”

  • Through

    Genesis 4:9

    And the LORD said to Cain, “Where is your brother Abel?” “I do not know!” he answered. “Am I my brother’s keeper?”

    it leads to

    • Proverbs 28:13

      He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy.

    • John 8:44

      You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him.…

  • Through

    Genesis 16:8

    “Hagar, servant of Sarai,” he said, “where have you come from, and where are you going?” “I am running away from my mistress Sarai,” she replied.

    it leads to

    • Genesis 4:10

      “What have you done?” replied the LORD. “The voice of your brother’s blood cries out to Me from the ground.

Where this verse is studied

About Genesis

Adam and Eve Are Driven out of Eden — Gustave Doré, Doré's English Bible (1866), public domain
Adam and Eve Are Driven out of Eden — Gustave Doré, Doré's English Bible (1866), public domain
This page draws on 11 works. Open the list of works

This page draws on Ambrose of Milan, On Paradise, 14.70; Augustine of Hippo, The City of God 13.15; Bede, Commentary on Genesis (Hexaemeron); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 412: “God'S First Words To The First Sinner” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2900: “How God Comes to Man” (lightly modernized text, CCEL edition); Ephrem the Syrian, Commentary (church-history corpus); John Chrysostom, Commentary (church-history corpus); John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Tertullian, Against Marcion Book II.