Ambrose of Milan : 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. — On Paradise, 14.70 Augustine of Hippo : 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. — The City of God 13.15 Bede : 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. For now that he had eaten from the forbidden tree, he was dead in the death of the soul, when it is said that his life had deserted her. "And this indeed pertains to a certain meaning, that just as the command was given to the man through whom it would reach the woman; so the man is first questioned. For the command from the Lord comes through the man to the woman: but the sin from the devil comes through the woman to the man. These things are full of mystical meanings, not by those in whom they were done, but by the most powerful wisdom of God doing this through them; however, let us not now express the meanings, but defend the deeds." — Commentary on Genesis (Hexaemeron) Ephrem the Syrian : "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! Suppose, Adam, that instead of a serpent who might be the most despicable creature of all, an angel or a god had come to you? Would you have despised the commandment of him who gave you all these things, heeding instead the counsel of one who had not yet done you any good? Would you then have considered evil the very One who formed you out of nothing? Would you despise the One who made you a second god over creation? Would you dare instead to consider good the very fallen one who gave you only a verbal promise of some good? If another god were to come to you in power, should you not have rejected his advice? How much more then in the case of a serpent who came to you with no power, with no wondrous deeds but with only the empty word that it spoke to you? Commentary on Genesis-. John Chrysostom : 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? What is this sudden transformation What tempest has all at once in this way sunk all your precious cargo? What has happened to make you try to hide yourself from the one who has been so kind to you and placed you in a position of such importance? Who is it you are now endeavoring to avoid through fear? Surely, after all, no one has cause to accuse you? Surely, after all, no witnesses are testifying against you? Whence comes the fear and dread that overwhelms you? Tertullian : 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. In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, "By your words you shall be justified, and by your words you shall be condemned." Matthew 12:37 Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord's saying, "Behold, Adam is become as one of us;" that is, in consequence of the future taking of the man into the divine nature. Then what follows? "And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live for ever." Inserting thus the particle of present time, "And now," He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession. [Against Marcion 2.25] — Against Marcion Book II