11 And the LORD God said, “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?” 12 The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.” 13 So the LORD God said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”
We all have played the blame game. It seems so much easier than actually taking responsibility! We may laugh to see children do it, but some people never grow out of it.
How well does the blame game work out when the other party knows the truth? If in the end the blame game does not work in our favor, why do we keep playing? What is the alternative?
The sense of “who told you” is actually “who informed you,” because we are informed of what we previously did not know. Hamilton lists the alternatives: “Was it the serpent who told you? Was it the woman who told you? Was it your own eyes that told you?” The last option can only mean one thing: the man has gained knowledge of good and evil, and there was just one way to do that.
The man is cornered! God then gives him an immediate opportunity to confess. His second question goes straight to the point like an arrow: “The tree that I commanded you not to eat from it—did you eat?” (my rough translation of Genesis 3:11b). This translation preserves the original word order and shows that God places immediate stress on the one forbidden tree. The NET Bible Notes say: “The Hebrew word order . . . is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience.”
Genesis 3:12 is amazing for a direct confession, because it blames others including even God! Hamilton says: “Through rationalization the criminal becomes the victim, and it is God and the woman who emerge as the real instigators in this scenario. Adam plays up their contribution in his demise and downplays his own part.” This is the blame game in its full-blown form. No repentance is offered.
What does the blame game accomplish? Wenham says, “Here the divisive effects of sin, setting man against his dearest companion (cf. 2:23) and his all-caring creator, are splendidly portrayed.” The blame game is great for generating alienation in the worst spots—crucial relationships.
The interrogation of the woman is more brief but reaches no happier result (Gen. 3:13). She at least does not blame God or her mate, but she does blame the serpent. Once again, no repentance is offered. The crux of her downfall is described by the word “tricked.” This verb is often associated with excessive self-confidence (sometimes based on seemingly-safe physical security) or wishful thinking. Perhaps the woman thought she could handle the encounter with the wily serpent and she entertained the promised rewards without counting the cost. Her answer is pathetic.
Copyright © 2011 by Barry Applewhite. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.
 Victor P. Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary on the Old Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1990) 193.
 NET Bible Notes for Gen. 3:11.
 Hamilton, Genesis 1-17, 194.
 Gordon J. Wenham, Genesis 1–15, Word Biblical Commentary (Nashville: Word Incorporated, 1987) 77.