CHAPTER 2
. THE NARRATIVE
OF THE SIX DAYS'
CREATION CONTINUED.
The course of the narrative is improperly broken by the division of
the chapter.
1. the heavens—the firmament
or atmosphere.
host—a multitude, a
numerous array, usually connected in Scripture with heaven only, but
here with the earth also, meaning all that they contain.
were finished—brought
to completion. No permanent change has ever since been made in the
course of the world, no new species of animals been formed, no law of
nature repealed or added to. They could have been finished in a
moment as well as in six days, but the work of creation was gradual
for the instruction of man, as well, perhaps, as of higher creatures
(Job 38:7).
Job 38:7. THE FIRST
SABBATH.
2. and he rested on the seventh
day—not to repose from exhaustion with labor (see ), but ceased from working, an example equivalent to a
command that we also should cease from labor of every kind.
3. blessed and sanctified the
seventh day—a peculiar distinction put upon it above the other
six days, and showing it was devoted to sacred purposes. The
institution of the Sabbath is as old as creation, giving rise to that
weekly division of time which prevailed in the earliest ages. It is a
wise and beneficent law, affording that regular interval of rest
which the physical nature of man and the animals employed in his
service requires, and the neglect of which brings both to premature
decay. Moreover, it secures an appointed season for religious
worship, and if it was necessary in a state of primeval innocence,
how much more so now, when mankind has a strong tendency to forget
God and His claims?
4. These are the generations of the
heavens and of the earth—the history or account of their
production. Whence did Moses obtain this account so different from
the puerile and absurd fictions of the heathen? Not from any human
source, for man was not in existence to witness it; not from the
light of nature or reason, for though they proclaim the eternal power
and Godhead by the things which are made, they cannot tell how
they were made. None but the Creator Himself could give this
information, and therefore it is through faith we understand that the
worlds were framed by the word of God ().
5, 6. rain, mist—(See on ).
7. Here the sacred writer
supplies a few more particulars about the first pair.
formed—had FORMED
MAN OUT OF THE DUST OF THE GROUND. Science has proved that the
substance of his flesh, sinews, and bones, consists of the very same
elements as the soil which forms the crust of the earth and the
limestone that lies embedded in its bowels. But from that mean
material what an admirable structure has been reared in the human
body (Psalms 139:14).
the breath of life—literally,
of lives, not only animal but spiritual life. If the body is so
admirable, how much more the soul with all its varied faculties.
breathed into his nostrils
the breath of life—not that the Creator literally performed
this act, but respiration being the medium and sign of life, this
phrase is used to show that man's life originated in a different way
from his body—being implanted directly by God (Psalms 139:14), and hence in the new creation of the soul Christ breathed
on His disciples (John 20:22).
John 20:22. THE GARDEN
OF EDEN.
8. Eden—was probably a very
extensive region in Mesopotamia, distinguished for its natural beauty
and the richness and variety of its produce. Hence its name,
signifying "pleasantness." God planted a garden eastward,
an extensive park, a paradise, in which the man was put to be trained
under the paternal care of his Maker to piety and usefulness.
9. tree of life—so called from
its symbolic character as a sign and seal of immortal life. Its
prominent position where it must have been an object of daily
observation and interest, was admirably fitted to keep man habitually
in mind of God and futurity.
tree of the knowledge of good
and evil—so called because it was a test of obedience by
which our first parents were to be tried, whether they would be good
or bad, obey God or break His commands.
15. put the man into the garden of
Eden to dress it—not only to give him a pleasant employment,
but to place him on his probation, and as the title of this garden,
the garden of the Lord (Genesis 13:10;
Ezekiel 28:13), indicates, it was in
fact a temple in which he worshipped God, and was daily employed in
offering the sacrifices of thanksgiving and praise.
17. thou shalt not eat of it . . .
thou shalt surely die—no reason assigned for the prohibition,
but death was to be the punishment of disobedience. A positive
command like this was not only the simplest and easiest, but the only
trial to which their fidelity could be exposed.
. THE MAKING
OF WOMAN, AND
INSTITUTION OF MARRIAGE.
18. it is not good for the man to be
alone—In the midst of plenty and delights, he was conscious of
feelings he could not gratify. To make him sensible of his wants,
19. God brought unto Adam—not
all the animals in existence, but those chiefly in his immediate
neighborhood to be subservient to his use.
whatsoever Adam called every
living creature, that was the name thereof—His powers of
perception and intelligence were supernaturally enlarged to know the
characters, habits, and uses of each species that was brought to him.
20. but for Adam there was not found
an help meet for him—The design of this singular scene was to
show him that none of the living creatures he saw were on an equal
footing with himself, and that while each class came with its mate of
the same nature, form, and habits, he alone had no companion.
Besides, in giving names to them he was led to exercise his powers of
speech and to prepare for social intercourse with his partner, a
creature yet to be formed.
21. deep sleep—probably an
ecstasy or trance like that of the prophets, when they had visions
and revelations of the Lord, for the whole scene was probably visible
to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs—"She
was not made out of his head to surpass him, nor from his feet to be
trampled on, but from his side to be equal to him, and near his heart
to be dear to him."
23. Woman—in Hebrew,
"man-ess."
24. one flesh—The human pair
differed from all other pairs, that by peculiar formation of Eve,
they were one. And this passage is appealed to by our Lord as the
divine institution of marriage (Matthew 19:4;
Matthew 19:5; Ephesians 5:28).
Thus Adam appears as a creature formed after the image of God—showing
his knowledge by giving names to the animals, his
righteousness by his approval of the marriage relation, and
his holiness by his principles and feelings, and finding
gratification in the service and enjoyment of God.
CHAPTER 2
. THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter.
1. the heavens—the firmament or atmosphere.
host—a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain.
were finished—brought to completion. No permanent change has ever since been made in the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the instruction of man, as well, perhaps, as of higher creatures (Job 38:7).
Job 38:7. THE FIRST SABBATH.
2. and he rested on the seventh day—not to repose from exhaustion with labor (see ), but ceased from working, an example equivalent to a command that we also should cease from labor of every kind.
3. blessed and sanctified the seventh day—a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?
4. These are the generations of the heavens and of the earth—the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God ().
5, 6. rain, mist—(See on ).
7. Here the sacred writer supplies a few more particulars about the first pair.
formed—had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Psalms 139:14).
the breath of life—literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.
breathed into his nostrils the breath of life—not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body—being implanted directly by God (Psalms 139:14), and hence in the new creation of the soul Christ breathed on His disciples (John 20:22).
John 20:22. THE GARDEN OF EDEN.
8. Eden—was probably a very extensive region in Mesopotamia, distinguished for its natural beauty and the richness and variety of its produce. Hence its name, signifying "pleasantness." God planted a garden eastward, an extensive park, a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulness.
9. tree of life—so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity.
tree of the knowledge of good and evil—so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
15. put the man into the garden of Eden to dress it—not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Genesis 13:10; Ezekiel 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
17. thou shalt not eat of it . . . thou shalt surely die—no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
. THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE.
18. it is not good for the man to be alone—In the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants,
19. God brought unto Adam—not all the animals in existence, but those chiefly in his immediate neighborhood to be subservient to his use.
whatsoever Adam called every living creature, that was the name thereof—His powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him.
20. but for Adam there was not found an help meet for him—The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, in giving names to them he was led to exercise his powers of speech and to prepare for social intercourse with his partner, a creature yet to be formed.
21. deep sleep—probably an ecstasy or trance like that of the prophets, when they had visions and revelations of the Lord, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs—"She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him."
23. Woman—in Hebrew, "man-ess."
24. one flesh—The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Matthew 19:4; Matthew 19:5; Ephesians 5:28). Thus Adam appears as a creature formed after the image of God—showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God.