Chrysostom on Genesis
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? “‘I heard the sound,’” the text says, “‘as you walked in the garden, and I was afraid because I am naked, and I hid.’” Whence comes the knowledge of your nakedness? Tell me: what is new and surprising? Who could ever have told you of this, unless you have eaten from that one tree I told you not to eat from?
See the Lord’s loving kindness and the surprising degree of his long-suffering. I mean, though being in a position to begrudge such a great sinner the right of reply and rather than to consign him at once to the punishment he had determined on in anticipation of this transgressing, he shows patience and withholds action: he asks a question, receives a reply, and questions him further as if inviting him to excuse himself so that he might seize the opportunity to display his characteristic love in regard to the sinner even despite his fall. He thus teaches us through this instance as well when we judge the guilty not to berate them harshly or display the savagery of wild beasts in their regard, but rather employ much long-suffering and mercy inasmuch as we are dispensing justice to our own members, and out of a sense of kinship we should temper justice with love. (from Homily 17 on Genesis)
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