EXPOSITION
In anticipation of the ensuing narrative of the temptation and the fall, the historian, having depicted man's settlement in Eden, advances to complete his dramatis personae by the introduction upon the scene of the animals and woman. In the preliminary creation record (Genesis 1:7-1) it is simply stated that God created man, male and female; there is a complete absence of details as to the Divine modus operandi in the execution of these, his last and greatest works. It is one object, among others, of the second portion of the history to supply those details. With regard to man (Adam), an account of his formation, at once minute and exhaustive, has been given in the preceding verses (Genesis 2:7-1); now, with like attention to antecedent and concomitant circumstances and events, the sacred penman adds a description of the time, reason, manner, and result of the formation of woman. And the Lord God said, It is not good for man to be alone. While the animals were produced either in swarms (as the fishes) or in pairs (as the birds and beasts), man was created as an individual; his partner, by a subsequent operation of creative power, being produced from himself. With the wild phantasies and gross speculations of some theosophists, as to whether, prior to the creation of Eve, Adam was androgynic (Bohme), or simply vir in potentia, out of which state he passed the moment the woman stood by his side (Ziegler), a devout exegesis is not required to intermeddle. Neither is it needful to wonder how God should pronounce that to be not good which he had previously (Genesis 1:31) affirmed was good. The Divine judgment of which the preceding chapter speaks was expressed at the completion of man's creation; this, while that creation was in progress. For the new-made man to have been left without a partner would, in the estimation of Jehovah Elohim, have been for him a condition of being which, if not necessarily bad in itself, yet, considering his intellectual and social nature, "would eventually have passed over from the negative not good, or a manifest want, into the positive not good, or a hurtful impropriety"' (Lange). "It was not good for man to be alone; not, as certain foolish Rabbis conceited, lest he should imagine himself to be the lord of the world, or as though no man could live without a woman, which is contrary to Scripture; but in respect of
(1) mutual society and comfort,
(2) the propagation of the race,
(3) the increase and generation of the Church of God, and
(4) the promised seed of the woman (Willet).
Accordingly, Jehovah Elohim, for whom (seeing that his nature is to dispense happiness to his creatures) no more than for Adam would it have been good that man, being what he was, should remain alone, said, I will provide a help meet for him; literally, an helper, as over against him, i.e. corresponding to him, βοηθοÌν κατ αὐτοìν; Genesis 2:20, ὁìμοιος αὐτῷ, LXX. The expression indicates that the forthcoming helper was to be of similar nature to the man himself, corresponding by way of supplement to the incompleteness of his lonely being, and in every way adapted to be his co-partner and companion. All that Adam's nature demanded for its completion, physically, intellectually, socially, was to be included in this altera ego who was soon to stand by his side. Thus in man's need, and woman's power to satisfy that need, is laid the foundation for the Divine institution of marriage, which was afterwards prescribed not for the first pair alone, but for all their posterity.
And out of the ground the Lord God formed every beast of the field, and every fowl of the air. To allege that the Creator's purpose to provide a helpmeet for Adam seeks realization through the production of the animals (Kalisch, Alford) proceeds upon a misapprehension of the proper nexus which binds the thoughts of the historian, and a want of attention to the peculiar structure of Hebrew composition, besides exhibiting Jehovah Elohim in the character of an empiric who only tentatively discovers the sort of partner that is suitable for man. It is not the time, but simply the fact, of the creation of the animals that the historian records. The Vav. consec. does not necessarily involve time-succession, but is frequently employed to indicate thought-sequence (cf. Genesis 2:8; 1 Kings 2:13, &c.). The verb (pret.) may also quite legitimately be rendered "had formed (Bush). "Our modern style of expressing the Semitic writer's thought would be this—'And God brought to Adam the beasts which he had formed (Delitzsch). It is thus unnecessary to defend the record from a charge of inconsistency with the previous section, by supposing this to be the account of a second creation of animals in the district of Eden. Another so-called contradiction, that the present narrative takes no account of the creation of aquatic animals, is disposed of by observing that the writer only notices that those animals which were brought to Adam had been previously formed by God from the ground, and were thus in the line of the onward evolutions of the heavens and the earth which led up to mare As to why the fishes were not brought into the garden, if other reason is required besides that of physical impossibility, the ingenuity of Keil suggests that these were not so nearly related to Adam as the fowls and the beasts, which, besides, were the animals specially ordained for his service. And brought them (literally, brought; not necessarily all the animals in Eden, but specimens of them) unto Adam. We agree with Willet in believing that "neither did Adam gather together the cattle as a shepherd doth his sheep, nor did the angels muster them, nor the animals come themselves, and, passing by, while he sat on some elevation, bow their heads at his resplendent appearance; nor were Adam's eyes so illuminate that he beheld them all in their places—all which," says he, "are but men's conceits; but that through the secret influence of God upon their natures they were assembled round the inmate of paradise, as afterwards they were collected in the ark. The reasons for this particular action on the part of God were manifold; one of them being stated in the words which follow—to see what he would call them; literally, to them. Already man had received from God his first lesson in the exercise of speech, in the naming of the trees and the imposition of the prohibition. This was his second—the opportunity afforded him of using for himself that gift of language and reason with which he had been endowed. In this it is implied that man was created with the faculty of speech, the distinct gift of articulate and rational utterance, and the capacity of attaching words to ideas, though it also seems to infer that the evolution of a language was for him, as it is for the individual yet, a matter of gradual development. Another reason was to manifest his sovereignty or lordship over the inferior creation. And whatsoever Adam (literally, the man) called every living creature (i.e. that was brought to him), that was the name thereof. That is to say, it not only met the Divine approbation as exactly suitable to the nature of the creature, and thus was a striking attestation of the intelligence and wisdom of the first man, but it likewise adhered to the creature as a name which had been assigned by its master.
And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field. The portrait here delineated of the first man is something widely different from that of an infantile savage slowly groping his way towards the possession of articulate speech and intelligible language by imitation of the sounds of animals. Speech and language both spring full-formed, though not completely matured, from the primus homo of the Bible. As to the names that Adam gave the animals, with Calvin we need not doubt that they were founded on the best of reasons, though what they were it is impossible to discover, as it is not absolutely certain that Adam spoke in Hebrew. But for Adam there was not found an help meet for him. This was the chief reason for assembling the creatures. It was meant to reveal his loneliness. The longing for a partner was already deeply seated in his nature, and the survey of the animals, coming to him probably in pairs, could not fail to intensify that secret hunger of his soul, and perhaps evoke it into conscious operation.
And the Lord God caused a deep sleep to fall upon Adam, and he slept. This was clearly not a sleep of weariness or fatigue, in consequence of arduous labors undergone, but a supernatural slumber, which, however, may have been superinduced upon the natural condition of repose. Lightfoot, following the LXX. who translate tardemah (deep sleep) by ecstasy, ἐìκστασις, imagines that the whole scene of Eve's creation was presented to Adam's imagination in a Divinely-inspired dream, which has at least the countenance of Job 4:13 Such a supposition, however, is not required to account for Adam's recognition of his bride. There is more of aptness in the observation of Lange, that in the deep sleep of Adam we have an echo of the area-tire evenings that preceded the Divine activity. "Everything out of which some new thing is to come sinks down before the event into such a deep sleep, is the farseeing and comprehensive remark of Ziegler. And he took one of his ribs (tsela = something bent, from tesala, to incline; hence a rib), and closed up the flesh (literally, flesh) instead thereof. Whether Adam was created with a superfluous rib, or his body was mutilated by the abstraction of a rib, is a question for the curious. In the first, Calvin finds nothing "which is not in accordance with Divine providence," while he favors the latter conjecture, and thinks that Adam got a rich compensation—"quum se integrum vidit in uxore, qui prius tantum dimidius erat." Luther inclines to think that Adam's language in verse 23 implies that not the bare rib, but the rib with the accompanying flesh, was extracted.
And the rib, which the Lord God had taken from man, made he (literally, builded into; aedificavit, Vulgate; ὠκοδοìμησεν, LXX.) a woman. The peculiar phraseology employed to describe the formation of Adam's partner has been understood as referring to the physical configuration of woman's body, which is broadest towards the middle (Lyra); to the incompleteness of Adam's being, which was like an unfinished building until Eve was formed (Calvin); to the part of the female in building up the family (Delitzsch, Macdonald), to the building up of the Church, of which she was designed to be a type (Bonar);—yet it may be doubted if there is not as much truth in the remark that "by the many words used in the generation of mankind, as creating (Genesis 1:27), making (Genesis 1:26), forming and inspiring (Genesis 2:7), and now building, Moses would set forth this wondrous workmanship for which the Psalmist so laudeth God," Psalms 139:14 (Ainsworth). And brought her unto the man. I.e. led, conducted, and presented her to Adam. "The word implies the solemn bestowment of her in the bonds of the marriage covenant, which is hence called the covenant of God (Proverbs 2:17); implying that he is the Author of this sacred institution" (Bush). On awaking from his slumber Adam at once recognized the Divine intention, and joyfully welcomed his bride.
And Adam said. Either as being possessed, while in a sinless state, of a power of intuitive perception which has been lost through the fall, or as speaking under Divine inspiration (vide Matthew 19:4-40). This now. Literally, this tread, step, or stroke, meaning either this time, looking back to the previous review of the animal creation, as if he wished to say, At last one has come who is suitable to be my partner (Calvin); or, less probably, looking forward to the ordinary mode of woman's production, this time she is supernaturally formed (Bush). "The thrice repeated this is characteristic. It vividly points to the woman on whom, in joyful astonishment, the man's eye now rests with the full power of first love" (Delitzsch). Instinctively he recognizes her relation to himself. Bone of my bone, and flesh of my flesh. The language is expressive at once of woman's derivation from man (γυνηÌ ἐξ ἀνδροìς, 1 Corinthians 11:8, 1 Corinthians 11:12) and likeness to man. The first of these implies her subordination or subjection to man, or man's headship over woman (1 Corinthians 11:3), which Adam immediately proceeds to assert by assigning to her a name; the second is embodied in the name which she receives. She (literally, to this) shall be called Woman (isha, i.e. maness, from ish, man. Cf. Greek, ἀνδριìς (Symmachus), from ἀνηìρ; Latin, virago, virae (old Latin), from vir; English, woman (womb-man, Anglo-Saxon), from man; German, manninn, from mann; Sanscrit, hart, from nara; Ethiopic, beesith, from beesi), because she (this) was taken from Man. Ish, the name given by Adam to himself in contradistinction to his spouse, is interpreted as significant of man's authority (Gesenius), or of his social nature (Meier); but its exact etymology is involved in obscurity. Its relation to Adham is the same as that of vir to homo and ἀνηìρ to ἀìνθρωπος.
Therefore shall a man leave his father and mother, and shall cleave unto his wife. There is nothing in the use of such terms as father and mother, or in the fact that the sentiment is prophetic, to prevent the words from being regarded as a continuation of Adam's speech, although, on the other hand, the statement of Christ (Matthew 19:5) does not preclude the possibility of Moses being their author; but whether uttered by the first husband (Delitzsch, Macdonald) or by the historian (Calvin, Murphy), they must be viewed as an inspired declaration of the law of marriage. Its basis (fundamental reason and predisposing cause) they affirm to be
(1) the original relationship of man and woman, on the platform of creation; and
(2) the marriage union effected between the first pair.
Its nature they explain to be
(1) a forsaking (on the part of the woman as well as the man) of father and mother—not filially, in respect of duty, but locally, in respect of habitation, and comparatively, in respect of affection; and
(2) a cleaving unto his wife, in a conjugium corporis atque animce. Its result is stated in the words which follow: and they shall be one flesh (literally, into one flesh; εἰς σαìρκα μιìαν, Matthew 19:5, LXX.). The language points to a unity of persons, and not simply to a conjunction of bodies, or a community of interests, or even a reciprocity of affections. Malachi (Genesis 2:15) and Christ (Matthew 19:5) explain this verse as teaching the indissoluble character of marriage and condemning the practice of polygamy.
And they were both naked. Not partially (Pye Smith), but completely destitute of clothing. Diodorus Siculus and Plato both mention nakedness as a feature of the golden age and a characteristic of the first men (vide Rosenmüller, Scholia in love), The man and his wife. The first pair of human beings are henceforth recognized in their relationship to one another as husband and wife. And they were not ashamed. Not because they were wholly uncultivated and their moral insight undeveloped (Knobel, Kalisch); but because their souls were arrayed in purity, and "their bodies were made holy through the spirit which animated them" (Keil). "They were naked, but yet they were not so. Their bodies were the clothing of their internal glory; and their internal glory was the clothing of their nakedness" (Delitzsch). It is not surprising that the primeval history of mankind should have left its impress upon the current of tradition. The Assyrian tablets that relate to man are so fragmentary and mutilated that they can scarcely be rendered intelligible. So far as they have been deciphered, the first appears on its obverse side "to give the speech of the Deity to the newly-created pair (man and woman), instructing them in their duties," in which can be detected a reference' to something which is eaten by the stomach, to the duty of daily invocation of the Deity, to the danger of leaving God's fear, in which alone they can be holy, and to the propriety of trusting only a friend; and on its reverse what resembles a discourse to the first woman on her duties, in which occur the words, "With the lord of thy beauty thou shalt be faithful: to do evil thou shalt not approach him". The Persian legend describes Meschia and Meschiane, the first parents of our race, as living in purity and innocence, and in the enjoyment of happiness which Ormuzd promised to render perpetual if they persevered in virtue. But Ahriman, an evil demon (Dev), suddenly appeared in the form of a serpent, and gave them of the fruit of a wonderful tree. The literature of the Hin-does distinguishes four ages of the world, in the first of which Justice, in the form of a bull, kept herself firm on her four feet; when Virtue reigned, no good which the mortals possessed was mixed with baseness, and man, free from disease, saw all his wishes accomplished, and attained an age of 400 years. The Chinese also have their age of happy men, living in abundance of food, and surrounded by the peaceful beasts. In the Zendavesta, Yima, the first Iranic king, lives in a secluded spot, where he and his people enjoy uninterrupted happiness, in a region free from sin, folly, violence, poverty, deformity. The Teutonic Eddas have a glimpse of the same truth in their magnificent drinking halls, glittering with burnished gold, where the primeval race enjoyed a life of perpetual festivity. Traces of a similar belief are found among the Thibetans, Mongolians, Cingalese, and others. The Western traditions are familiar to scholars in the pages of Hesiod, who speaks of the golden age when men were like the gods, free from labors, troubles, cares, and all evils in general; when the earth yielded her fruits spontaneously, and when men were beloved by the gods, with whom they held uninterrupted communion (Hesiod, 'Opera et Dies,' 90). And of Ovid, who adds to this picture the element of moral goodness as a characteristic of the aurea aetas ('Metam.,' 1.89). Macrobius ('Somn. Scipionis,' 2.10) also depicts this period as one in which reigned simplicitas mali nescia et adhuc astutiae inexperta. "These coincidences affect the originality of the Hebrew writings as little as the frequent resemblance of Mosaic and heathen laws. They teach us that all such narratives have a common source; that they are reminiscences of primeval traditions modified by the different nations in accordance with their individual culture" (Kalisch)
HOMILETICS
The first marriage.
I. THE LONELY MAN.
1. Nobly born. Sprung from the soil, yet descended from above. Fashioned of the dust, yet inspired by a celestial breath. Allied to the beasts, yet the offspring of God.
2. Comfortably placed. His native country a sunny region of delights (Eden, Genesis 2:8); his home a beautiful and fertile garden (Genesis 3:5); his supplies of the amplest possible description (Genesis 1:30; Genesis 2:16); his occupation light and pleasant (Genesis 2:15); his restrictions slight and trivial (Genesis 2:17); his privileges large (Genesis 2:16).
3. Richly endowed. With immortality (Genesis 2:17), intelligence (Genesis 2:19), social capacities and instincts (Genesis 2:18), the faculty of speech (Genesis 2:20).
4. Highly exalted. As God's offspring, he was invested with world-dominion (Genesis 1:28; Psalms 8:6), symbolized in his naming of the creatures (Genesis 2:20). Yet—
5. Essentially alone. Not as entirely bereft of companionship, having on the one hand the society of Jehovah Elohim, and on the other the presence of the animals; but in neither the Creator nor the creatures could he find his other self—his counterpart and complement, his consort and companion. On the one hand Jehovah Elohim was too high, while on the other the creatures were too low, for such partnership as Adam's nature craved. And so Adam dwelt in solitude apart from both. "But for Adam there was not found an help meet for him."
II. THE PROVIDED PARTNER.
1. Divinely fashioned (Genesis 2:22).
(1) Woman was the last of God's creative works; presumably, therefore, she was the best. "Eve's being made after Adam puts an honor upon that sex as the glory of the man (1 Corinthians 11:7). If man is the head, she is the crown—a crown to her husband, the crown of the visible creation" (M. Henry).
(2) Woman was not made till everything was in the highest state of readiness for her reception. Before her creation, not only must there be a home for her reception, provision for her maintenance, and servants to attend upon her bidding; there must likewise be a husband that feels the need of her sweet society, that longs for her coming, and that can appreciate her worth. Hence he who seeks a partner should first find a house in which to lodge her, the means to support her, but specially the love wherewith to cherish her.
(3) Woman was formed out of finer and more precious material than man, being constructed of a rib taken from his side. "The man was dust refined, but the woman was dust double refined, one remove further from the earth" (M. Henry). This was not because of any supposed excellence residing in the matter of a human body. It was designed to indicate woman's unity with man as part of himself, and woman's claim upon man for affection and protection. She was made of a rib taken from his side—"not made out of his head, to rule over him; nor out of his feet, to be trampled on by him; but out of his side, to be equal with him; under his arm, to be protected; and near his heart, to be beloved" (Henry).
(4) Woman was constructed with the greatest possible care. The entire operation was carried through, not only under God's immediate superintendence, but exclusively by God's own hand. Adam neither saw, knew, nor took part in the work. God cast him into a deep sleep, "that no room might be left to imagine that he had herein directed the Spirit of the Lord, or been his counselor" (Henry). Then by God's own hand Adam's side was opened, a rib extracted, the flesh closed in its stead, and finally, the rib thus removed from Adam's side—
"Under his forming hands a creature grew,
Man like, but different sex; so lovely fair,
That what seemed fair in all the world, seemed now
Mean, or in her summed up, in her contained,
And in her looks; ….
Grace was in all her steps, heaven in her eye,
In every gesture dignity and love"
(Milton, 'Par. Lost,' Bin 8:469).
2. Divinely presented (Genesis 2:22). "The Lord brought her unto the man." "Wherein we have exemplified the three great causes of marriage.
(1) The father's consent, in God's giving.
(2) The woman's consent, in Eve's coming. This was no forced marriage; the woman comes freely.
(3) The man's consent, in Adam's receiving. 'And Adam said, This is at last bone of my bone (Hughes). And without these human marriages are sinfully contracted. Love for the bride is one of the signs which God vouchsafes of his approval of a marriage; the bride's affection for the bridegroom is another; while a third is the approbation and the blessing of the parents of both.
III. THE WEDDED PAIR.
1. Married by God. "God is the best maker of marriages" (Shakespeare). Nay, unless God unites there is no real marriage, but only an unhallowed connection, legitimized by man's laws, it may be, but not sanctioned by God's. As this wedding was of God's arranging, so likewise was it of his celebrating. What celestial benedictions were outbreathed upon the young and innocent pair, as they stood there before their Maker, radiant in beauty, tremulous with joy, full of adoration, we are left to imagine. Happy they whose nuptials are first sanctioned and then celebrated by the living God!
2. United in love. This first marriage was certainly something more than a social or a civil contract; something other than a union of convenience or a diplomatic alliance; something vastly different from a legalized coenobium. It was the realization of what our Laureate pictures as the ideal marriage:—
"Each fulfils
Defect in each, and always thought in thought,
Purpose in purpose, will in will, they grow,
The single, pure, and perfect animal;
The two-cell d heart beating, with one full stroke,
Life"
('Princess,' 7.).
3. Clothed in innocence. Never had bridal pair so beautiful and radiant apparel. The unclothed bodies of our first parents we can imagine were enswathed in ethereal and transfiguring light; in their case the outshining of their holy souls, which, as yet, were the undimmed and unmarred image of their Maker, capable of receiving and reflecting his glory. Alas, never bridal pair has stood in robes so fair! The beauty of holiness, the luster of innocence, the radiance of purity have departed from the souls of men. Never till we stand in the celestial Eden, where they neither marry nor are given in marriage, will garments of such incomparable splendor be ours. Meantime, let us thank God there is a spotless raiment in which our guilty souls may be arrayed, and in which it were well that every bridal pair were decked. Happy they who, when they enter into married life, can say, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels."
4. Housed in paradise. United by the hand of God, they began their married life in Eden.
"And there these twain upon the skirts of time
Sat side by side, full summ'd in all their powers,
Dispensing harvest, sowing the to-be.
Self-reverent each, and reverencing each;
Distinct in individualities,
But like each other, ev'n as those who love"
(Tennyson's 'Princess,' 7.).
And so may any wedded pair be housed in Eden who, putting on the Lord Jesus Christ, fill their home, however humble, with the light of love.
HOMILIES BY R.A. REDFORD
The true life of man.
The commencement of human society. First we see man surrounded by cattle, fowl, and beast of the field, which were brought to him by God as to their lord and ruler, that he might name them as from himself. "What he called every living creature was the name thereof." Nothing could better represent the organization of the earthly life upon the basis of man's supremacy. But there is no helpmeet for man ("as before him," the reflection of himself) in all the lower creation.
I. HUMAN SOCIETY MUST SPRING OUT OF SOMETHING HIGHER THAN ANIMAL LIFE AND MAN'S MERE EARTHLY POSITION. The deep sleep, the Divine manipulation of maws fleshly frame, the formation of the new creature, not out of the ground, but out of man, the exclamation of Adam, This is another self, my bone and my flesh, therefore she shall be called woman, because so closely akin to man—all this, whatever physical interpretation we give to it, represents the fact that companionship, family life, mail's intercourse with his fellow, all the relations which spring from the fleshly unity of the race, are of the most sacred character. As they are from God, and specially of God's appointment, so they should be for God.
II. There, in home life, torn off, as it were, from the larger sphere, that it may be THE NEW BEGINNING OF THE NEW WORLD TO US, should be the special recognition of God, the family altar, the house of man a house of God.
III. The Divine beginning of human life is the foundation on which we build up society. THE RELATIONS OF THE SEXES WILL BE PUREST AND NOBLEST the more the heart of man unfolds itself in the element of the heavenly love.—R.