Text -- Genesis 2:21 (NET)

2:21 So the Lord God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 2:21-22

This was done upon the sixth day, as was also the placing of Adam in paradise, though it be here mentioned after an account of the seventh day's rest: but what was said in general, Gen 1:27, that God made man male and female is more distinctly related here, God caused the sleep to fall on Adam, and made it a deep sleep, that so the opening of his side might be no grievance to him: while he knows no sin, God will take care he shall feel no pain.

JFB: Gen 2:21

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.

JFB: Gen 2:21

"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."

Clarke: Gen 2:21

The Lord God caused a deep sleep to fall upon Adam, etc. - This was neither swoon nor ecstasy, but what our translation very properly terms a deep sleep

Clarke: Gen 2:21

And he took one of his ribs - It is immaterial whether we render צלע tsela a rib, or a part of his side, for it may mean either: some part of man was to be used on the occasion, whether bone or flesh it matters not; though it is likely, from verse Gen 2:23, that a part of both was taken; for Adam, knowing how the woman was formed, said, This is flesh of my flesh, and bone of my bone. God could have formed the woman out of the dust of the earth, as he had formed the man; but had he done so, she must have appeared in his eyes as a distinct being, to whom he had no natural relation. But as God formed her out of a part of the man himself, he saw she was of the same nature, the same identical flesh and blood, and of the same constitution in all respects, and consequently having equal powers, faculties, and rights. This at once ensured his affection, and excited his esteem.

Calvin: Gen 2:21

21.And the Lord God caused a deep sleep to fall, etc Although to profane persons this method of forming woman may seem ridiculous, and some of these may say that Moses is dealing in fables, yet to us the wonderful providence of God here shines forth; for, to the end that the conjunction of the human race might be the more sacred he purposed that both males and females should spring from one and the same origin. Therefore he created human nature in the person of Adam, and thence formed Eve, that the woman should be only a portion of the whole human race. This is the import of the words of Moses which we have had before, (Gen 1:28,) “God created man... he made them male and female.” In this manner Adam was taught to recognize himself in his wife, as in a mirror; and Eve, in her turn, to submit herself willingly to her husband, as being taken out of him. But if the two sexes had proceeded from different sources, there would have been occasion either of mutual contempt, or envy, or contentions. And against what do perverse men here object? ‘The narration does not seem credible, since it is at variance with custom.’ As if, indeed, such an objection would have more color than one raised against the usual mode of the production of mankind, if the latter were not known by use and experience. ¹⁴⁶ But they object that either the rib which was taken from Adam had been superfluous, or that his body had been mutilated by the absence of the rib. To either of these it may be answered, that they find out a great absurdity. If, however, we should say that the rib out of which he would form another body had been prepared previously by the Creator of the world, I find nothing in this answer which is not in accordance with Divine Providence. Yet I am more in favor of a different conjecture, namely, that something was taken from Adam, in order that he might embrace, with greater benevolence, a part of himself. He lost, therefore, one of his ribs; but, instead of it, a far richer reward was granted him, since he obtained a faithful associate of life; for he now saw himself, who had before been imperfect, rendered complete in his wife. ¹⁴⁷ And in this we see a true resemblance of our union with the Son of God; for he became weak that he might have members of his body endued with strength. In the meantime, it is to be noted, that Adam had been plunged in a sleep so profound, that he felt no pain; and further, that neither had the rupture been violent, nor was any want perceived of the lost rib, because God so filled up the vacuity with flesh, that his strength remained unimpaired; only the hardness of bone was removed. Moses also designedly used the word built, ¹⁴⁸ to teach us that in the person of the woman the human race was at length complete, which had before been like a building just begun. Others refer the expression to the domestic economy, as if Moses would say that legitimate family order was then instituted, which does not differ widely from the former exposition.

Defender: Gen 2:21

The "deep sleep" was not simply an anesthetized state to prevent pain, since there was as yet no pain in the world. It was most likely ordained as a primeval picture of the future death of the second Adam, whose sacrificial death would result in the formation of His bride (2Co 11:2; Eph 5:30).

Defender: Gen 2:21

The "rib" was actually the "side" of Adam (the Hebrew tsela occurs thirty-five times in the Old Testament and is nowhere else translated "rib"). The side contained both "bone" and "flesh" (Gen 2:23), but it may be that both are implied in the blood that would necessarily flow from the opened side. The "life of the flesh is in the blood" (Gen 9:4; Lev 17:11) and a primeval blood "transfusion" would more perfectly fit the event as a type of the opened side of Christ on the cross (Joh 19:34-36). Even if the operation did actually extract a rib from Adam, this would not suggest that men should have one less rib than women, since "acquired characteristics" are not hereditable."

TSK: Gen 2:21

Gen 15:12; 1Sa 26:12; Job 4:13, Job 33:15; Pro 19:15; Dan 8:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 2:21-22

- XIV. The Woman

21. תרדמה tardēmâh , "deep sleep," ἔκστασις ekstasis , Septuagint. צלע tsēlā‛ , "rib, side, wing of a building."

23. פעם pa‛am , "beat, stroke, tread, anvil." אישׁ 'ı̂ysh , "man,"vir. אשׁה 'āshah , "be firm, as a foundation;" ישׁה yāshah , "be firm as a substance;" אנש 'ānash , "be strong;" אושׁ 'ûsh , "to give help: hence, the strong, the brave, the defender, the nourisher." אשׂה 'ı̂śâh , "woman,"feminine of the above; "wife."

The second creative step in the constitution of man as the natural head of a race is now described. This supplies the defect that was drawn forth into consciousness in the preceding passage. Man here passes out of solitude into society, out of unity into multiplicity.

Here we find ourselves still in the sixth day. This passage throws a new light on Gen 1:27. It is there stated that man was first created in the image of God, and then that he was created male and female. From the present passage we learn that these two acts of creation were distinct in point of time. First, we see man was really one in his origin, and contained in this unity the perfection of manhood. It does not appear, however, that man was so constituted by nature as to throw off another of the same kind by his inherent power. In fact, if he had, the other should have been, not a female, but another human being in every respect like himself; and he would thus have resembled those plants that are capable of being propagated by a bud. Besides, he would have been endowed with a power different from his actual posterity; and thus the head would not have corresponded with the members of the race.

The narrative, however, is opposed to this view of man’ s nature. For the change, by which the woman comes into existence, is directly ascribed to the original Maker. A part of the man is taken for the purpose, which can be spared without interfering with the integrity of his nature. It manifestly does not constitute a woman by the mere act of separation, as we are told that the Lord God built it into a woman. It is needless, therefore, to speculate whether the part taken were literally a rib, or some other side piece designedly put there by the provident Creator, for the purpose of becoming the rudiment of a full-grown woman. It is expressly called, not A rib, but one of his ribs; and this evidently implies that he had other similar parts. This binds us, we conceive, to the literal rib of bone and flesh. And thus, in accordance with the account in the foregoing chapter, we have, first, the single man created, the full representative and potential fountain of the race, and then, out of this one, in the way now described, we have the male and the female created.

The original unity of man constitutes the strict unity of the race. The construction of the rib into a woman establishes the individuality of man’ s person before, as well as after, the removal of the rib. The selection of a rib to form into a woman constitutes her, in an eminent sense, a helpmeet for him, in company with him, on a footing of equality with him. At the same time, the after building of the part into a woman determines the distinct personality and individuality of the woman. Thus, we perceive that the entire race, even the very first mother of it, has its essential unit and representative in the first man.

The Almighty has called intelligent beings into existence in two ways. The angels he seems to have created as individuals Mar 12:25, constituting an order of beings the unity of which lies in the common Creator. Man he created as the parent of a race about to spring from a single head, and having its unity in that head. A single angel then stands by himself, and for himself; and all his actions belong only to himself, except so far as example, persuasion, or leadership may have involved others in them. But the single man, who is at the same time head of a race, is in quite a different position. He stands for the race, which is virtually contained in him; and his actions belong not only to him as an individual, but, in a certain sense, to the whole race, of which he is at present the sum. An angel counts only for the unit of his order. The first man counts for the whole race as long as he is alone. The one angel is responsible only for himself. The first man is not only an individual, but, as long as he is alone, the sum total of a race; and is therefore so long responsible, not only for himself, but for the race, as the head of which he acts. This deep question of race will meet us again at a future stage of man’ s history.

Since the All-wise Being never does anything without reason, it becomes an interesting question, why the creation of woman was deferred to this precise juncture in human history. First, man’ s original unity is the counterpart of the unity of God. He was to be made in the image of God, and after his likeness. If the male and the female had been created at once, an essential feature of the divine likeness would have been missing. But, as in the absolute One there is no duality, whether in sex or in any other respect, so is there none in the original form and constitution of man. Hence, we learn the absurdity of those who import into their notions of the deity the distinction of sex, and all the alliances which are involved in a race of gods. Secondly, the natural unity of the first pair, and of the race descended from them, is established by the primary creation of an individual, from whom is derived, by a second creative process, the first woman.

The race of man is thus a perfect unity, flowing from a single center of human life. Thirdly, two remarkable events occur in the experience of man before the formation of the woman, - his installment in the garden as its owner, keeper, and dresser; and his review of the animals, as their rational superior, to whom they yield an instinctive homage. By the former he is prepared to provide for the sustenance and comfort of his wife; by the latter, he becomes aware of his power to protect her. Still further, by the interview with his Maker in the garden he came to understand language; and by the inspection of the animals to employ it himself. Speech implies the exercise of the susceptive and conceptive powers of the understanding. Thus, Adam was qualified to hold intelligent converse with a being like himself. He was competent to be the instructor of his wife in words and things. Again, he had met with his superior in his Creator, his inferiors in the animals; and he was now to meet his equal in the woman. And, lastly, by the divine command his moral sense had been brought into play, the theory of moral obligation had been revealed to his mind, and he was therefore prepared to deal with a moral being like himself, to understand and respect the rights of another, to do unto another as he would have another do to him. It was especially necessary that the sense of right should grow up in his breast, to keep in due check that might in which he excelled, before the weaker and gentler sex was called into being, and intrusted to his charge. These are some of the obvious reasons for delaying the formation of the woman to the present crisis.

Poole: Gen 2:21

1. God caused a deep sleep to fall upon Adam that he, who was without sin, might feel no pain in the taking away of his rib. And in this sleep some think Adam was in an ecstasy, wherein he saw what was done, together with the reason and mystery of it.

2. He took one of his ribs together with the flesh upon it, Gen 2:23 ; or, one of his sides, for the Hebrew word signifieth a side as well as a rib, which may be taken synecdochically, for a part of one of his sides, viz. a rib and the flesh upon it; or, for one part out of each of his sides; as if the two ribs clothed with flesh were taken out of the man, because he saith, Gen 2:23 ,

This is bone of my bones, not, of my bone. The woman was taken out of this part, not out of the higher or lower parts, to show that she is neither to be her husband’ s mistress, to usurp authority over him, 1Ti 2:12 ; nor yet to be his slave, to be abused, despised, or trampled under his feet; but to be kindly treated, and used like a companion, with moderation, respect, and affection.

Quest. How could a rib be taken from Adam, but it must be either superfluous in Adam, while it was in him, or defective afterwards, both which reflect upon the Creator?

Answ 1. It was no superfluity, but a conveniency, if Adam had at first one rib extraordinary put into him for this purpose.

2. If Adam lost a rib upon so glorious an occasion, it was but a scar or badge of honour, and no disparagement either to him or to his Creator.

3. Either God created him a new rib, or hardened the flesh to the nature and use of a rib, and so there was no defect in him.

3. He closed up the flesh together with another bone or rib, instead of that rib and flesh which he took away from him, which was easy for God to do.

Haydock: Gen 2:21

A deep sleep. Septuagint, "an ecstacy," or mysterious sleep, in which Adam was apprised of the meaning of what was done, and how the Church would be taken from the side of Christ, expiring on the cross. (Menochius)

Gill: Gen 2:21

And the Lord God caused a deep sleep to fall upon Adam, and he slept,.... This was not a common and natural sleep that Adam fell into, occasioned by any weariness of the animal spirits, in viewing the creatures as they passed by him, and in examining them, and giving them suitable and proper names; but it was supernatural, and from the Lord, his power and providence, who caused it to fall upon him: it was not a drowsiness, nor a slumber, but a sound sleep: his senses were so locked up by it, that he perceived not anything that was done to him; and it seems to have been on purpose, that he might feel no pain, while the operation was made upon him, as well as that it might appear that he had no hand in the formation of the woman; and that he might be the more surprised at the sight of her, just awaking out of sleep, to see so lovely an object, so much like himself, and made out of himself, and in so short a time as while he was taking a comfortable nap:

and he took one of his ribs; with the flesh along with it: men have commonly, as anatomists ^k observe, twelve ribs on a side; it seems by this, that Adam had thirteen. The Targum of Jonathan is,"and he took one of his ribs; that is, the thirteenth rib of his right side:''but our English poet ^l takes it to be one of the left side, and also a supernumerary one ^m. God made an opening in him, and took it out, without putting him to any pain, and without any sensation of it: in what manner this was done we need not inquire; the power of God was sufficient to perform it; Adam was asleep when it was done, and saw it not, and the manner of the operation is not declared:

and closed up the flesh instead thereof: so that there was no opening left, nor any wound made, or a scar appeared, or any loss sustained, but what was made up by an increase of flesh, or by closing up the flesh; and that being hardened like another rib, and so answered the same purpose. (Adam probably had the same number of ribs as we do today. Otherwise the genetic code for creation of an extra rib would cause at least some people today to have thirteen ribs. I know of no such case. Also, we know that acquired characteristics cannot be passed on to the next generation. A man who loses both legs in an accident, usually has children who have two legs. Ed.)

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 2:21

¹ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

² tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

³ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

⁴ tn Heb “closed up the flesh under it.”

Commentary -- Verse Range Notes

TSK Synopsis: Gen 2:1-25

1 The first Sabbath.

4 Further particulars concerning the manner of creation.

8 The planting of the garden of Eden, and its situation;

15 man is placed in it; and the tree of knowledge only forbidden.

18 The animals are named by Adam.

21 The making of woman, and the institution of marriage.

MHCC: Gen 2:18-25

Power over the creatures was given to man, and as a proof of this he named them all. It also shows his insight into the works of God. But though he was lord of the creatures, yet nothing in this world was a help meet for man. From God are all our helpers. If we rest in God, he will work all for good. God caused deep sleep to fall on Adam; while he knows no sin, God will take care that he shall feel no pain. God, as her Father, brought the woman to the man, as his second self, and a help meet for him. That wife, who is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help meet for a man. See what need there is, both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need to be well done, which is to be done for life. Our first parents needed no clothes for covering against cold or heat, for neither could hurt them: they needed none for ornament. Thus easy, thus happy, was man in his state of innocency. How good was God to him! How many favours did he load him with! How easy were the laws given to him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.

Matthew Henry: Gen 2:21-25

Here we have, I. The making of the woman, to be a help-meet for Adam. This was done upon the sixth day, as was also the placing of Adam in paradise, though it is here mentioned after an account of the seventh day's rest; but what was said in general (Gen 1:27), that God made man male and female, is more distinctly related here. Observe, 1. That Adam was first formed, then Eve (1Ti 2:13), and she was made of the man, and for the man (1Co 11:8, 1Co 11:9), all which are urged there as reasons for the humility, modesty, silence, and submissiveness, of that sex in general, and particularly the subjection and reverence which wives owe to their own husbands. Yet man being made last of the creatures, as the best and most excellent of all, Eve's being made after Adam, and out of him, puts an honour upon that sex, as the glory of the man, 1Co 11:7. If man is the head, she is the crown, a crown to her husband, the crown of the visible creation. The man was dust refined, but the woman was dust double-refined, one remove further from the earth. 2. That Adam slept while his wife was in making, that no room might be left to imagine that he had herein directed the Spirit of the Lord, or been his counsellor, Isa 40:13. He had been made sensible of his want of a meet help; but, God having undertaken to provide him one, he does not afflict himself with any care about it, but lies down and sleeps sweetly, as one that had cast all his care on God, with a cheerful resignation of himself and all his affairs to his Maker's will and wisdom. Jehovah-jireh, let the Lord provide when and whom he pleases. If we graciously rest in God, God will graciously work for us and work all for good. 3. That God caused a sleep to fall on Adam, and made it a deep sleep, that so the opening of his side might be no grievance to him; while he knows no sin, God will take care he shall feel no pain. When God, by his providence, does that to his people which is grievous to flesh and blood, he not only consults their happiness in the issue, but by his grace he can so quiet and compose their spirits as to make them easy under the sharpest operations. 4. That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon 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. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage. In this (as in many other things) Adam was a figure of him that was to come; for out of the side of Christ, the second Adam, his spouse the church was formed, when he slept the sleep, the deep sleep, of death upon the cross, in order to which his side was opened, and there came out blood and water, blood to purchase his church and water to purify it to himself. See Eph 5:25, Eph 5:26.

II. The marriage of the woman to Adam. Marriage is honourable, but this surely was the most honourable marriage that ever was, in which God himself had all along an immediate hand. Marriages (they say) are made in heaven: we are sure this was, for the man, the woman, the match, were all God's own work; he, by his power, made them both, and now, by his ordinance, made them one. This was a marriage made in perfect innocency, and so was never any marriage since, 1. God, as her Father, brought the woman to the man, as his second self, and a help-meet for him. When he had made her, he did not leave her to her own disposal; no, she was his child, and she must not marry without his consent. Those are likely to settle to their comfort who by faith and prayer, and a humble dependence upon providence, put themselves under a divine conduct. That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help-meet for a man. 2. From God, as his Father, Adam received her (Gen 2:23): " This is now bone of my bone. Now I have what I wanted, and which all the creatures could not furnish me with, a help meet for me."God's gifts to us are to be received with a humble thankful acknowledgment of his wisdom in suiting them to us, and his favour in bestowing them on us. Probably it was revealed to Adam in a vision, when he was asleep, that this lovely creature, now presented to him, was a piece of himself, and was to be his companion and the wife of his covenant. Hence some have fetched an argument to prove that glorified saints in the heavenly paradise shall know one another. Further, in token of his acceptance of her, he gave her a name, not peculiar to her, but common to her sex: She shall be called woman, Isha , a she-man, differing from man in sex only, not in nature - made of man, and joined to man.

III. The institution of the ordinance of marriage, and the settling of the law of it, Gen 2:24. The sabbath and marriage were two ordinances instituted in innocency, the former for the preservation of the church, the latter for the preservation of the world of mankind. It appears (by Mat 19:4, Mat 19:5) that it was God himself who said here, "A man must leave all his relations, to cleave to his wife;"but whether he spoke it by Moses, the penman, or by Adam (who spoke, Gen 2:23), is uncertain. It should seem, they are the words of Adam, in God's name, laying down this law to all his posterity. 1. See here how great the virtue of a divine ordinance is; the bonds of it are stronger even than those of nature. To whom can we be more firmly bound than the fathers that begat us and the mothers that bore us? Yet the son must quit them, to be joined to his wife, and the daughter forget them, to cleave to her husband, Psa 45:10, Psa 45:11. 2. See how necessary it is that children should take their parents' consent along with them in their marriage, and how unjust those are to their parents, as well as undutiful, who marry without it; for they rob them of their right to them, and interest in them, and alienate it to another, fraudulently and unnaturally. 3. See what need there is both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need be well done which is to be done for life. 4. See how firm the bond of marriage is, not to be divided and weakened by having many wives (Mal 2:15) nor to be broken or cut off by divorce, for any cause but fornication, or voluntary desertion. 5. See how dear the affection ought to be between husband and wife, such as there is to our own bodies, Eph 5:28. These two are one flesh; let them then be one soul.

IV. An evidence of the purity and innocency of that state wherein our first parents were created, Gen 2:25. They were both naked. They needed no clothes for defense against cold nor heat, for neither could be injurious to them. They needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency; they were naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads it. Blushing is now the colour of virtue, but it was not then the colour of innocency. Those that had no sin in their conscience might well have no shame in their faces, though they had no clothes to their backs.

Keil-Delitzsch: Gen 2:18-22

Creation of the Woman. - As the creation of the man is introduced in Gen 1:26-27, with a divine decree, so here that of the woman is preceded by the divine declaration, It is not good that the man should be alone; I will make him כּנגדּו עזר , a help of his like : "i.e., a helping being, in which, as soon as he sees it, he may recognise himself"( Delitzsch ). Of such a help the man stood in need, in order that he might fulfil his calling, not only to perpetuate and multiply his race, but to cultivate and govern the earth. To indicate this, the general word כנגדו עזר is chosen, in which there is an allusion to the relation of the sexes. To call out this want, God brought the larger quadrupeds and birds to the man, " to see what he would call them ( לו lit., each one); and whatsoever the man might call every living being should be its name ."The time when this took place must have been the sixth day, on which, according to Gen 1:27, the man and woman were created: and there is no difficulty in this, since it would not have required much time to bring the animals to Adam to see what he would call them, as the animals of paradise are all we have to think of; and the deep sleep into which God caused the man to fall, till he had formed the woman from his rib, need not have continued long. In Gen 1:27 the creation of the woman is linked with that of the man; but here the order of sequence is given, because the creation of the woman formed a chronological incident in the history of the human race, which commences with the creation of Adam. The circumstance that in Gen 2:19 the formation of the beasts and birds is connected with the creation of Adam by the imperf . c. ו consec ., constitutes to objection to the plan of creation given in Gen 1. The arrangement may be explained on the supposition, that the writer, who was about to describe the relation of man to the beasts, went back to their creation, in the simple method of the early Semitic historians, and placed this first instead of making it subordinate; so that our modern style of expressing the same thought would be simply this: "God brought to Adam the beasts which He had formed."

(Note: A striking example of this style of narrative we find in 1Ki 7:13. First of all, the building and completion of the temple are noticed several times in 1 Kings 6, and the last time in connection with the year and month (1Ki 6:9, 1Ki 6:14, 1Ki 6:37-38); after that, the fact is stated, that the royal palace was thirteen years in building; and then the writer proceeds thus: "And king Solomon sent and fetched Hiram from Tyre...and he came to king Solomon, and did all his work; and made the two pillars,"etc. Now, if we were to understand the historical preterite with consec ., here, as giving the order of sequence, Solomon would be made to send for the Tyrian artist, thirteen years after the temple was finished, to come and prepare the pillars for the porch, and all the vessels needed for the temple. But the writer merely expresses in Semitic style the simple thought, that "Hiram, whom Solomon fetched from Tyre, made the vessels,"etc. Another instance we find in Jdg 2:6.)

Moreover, the allusion is not to the creation of all the beasts, but simply to that of the beasts living in the field (game and tame cattle), and of the fowls of the air-to beasts, therefore, which had been formed like man from the earth, and thus stood in a closer relation to him than water animals or reptiles. For God brought the animals to Adam, to show him the creatures which were formed to serve him, that He might see what he would call them. Calling or naming presupposes acquaintance. Adam is to become acquainted with the creatures, to learn their relation to him, and by giving them names to prove himself their lord. God does not order him to name them; but by bringing the beasts He gives him an opportunity of developing that intellectual capacity which constitutes his superiority to the animal world. "The man sees the animals, and thinks of what they are and how they look; and these thoughts, in themselves already inward words, take the form involuntarily of audible names, which he utters to the beasts, and by which he places the impersonal creatures in the first spiritual relation to himself, the personal being"( Delitzsch ). Language, as W. v. Humboldt says, is "the organ of the inner being, or rather the inner being itself as it gradually attains to inward knowledge and expression."It is merely thought cast into articulate sounds or words. The thoughts of Adam with regard to the animals, to which he gave expression in the names that he gave them, we are not to regard as the mere results of reflection, or of abstraction from merely outward peculiarities which affected the senses; but as a deep and direct mental insight into the nature of the animals, which penetrated far deeper than such knowledge as is the simple result of reflecting and abstracting thought. The naming of the animals, therefore, led to this result, that there was not found a help meet for man. Before the creation of the woman we must regard the man (Adam) as being "neither male, in the sense of complete sexual distinction, nor androgynous as though both sexes were combined in the one individual created at the first, but as created in anticipation of the future, with a preponderant tendency, a male in simple potentiality, out of which state he passed, the moment the woman stood by his side, when the mere potentia became an actual antithesis"( Ziegler ).

Then God caused a deep sleep to fall upon the man (Gen 2:21). תּרדּמּה , a deep sleep, in which all consciousness of the outer world and of one's own existence vanishes. Sleep is an essential element in the nature of man as ordained by God, and is quite as necessary for man as the interchange of day and night for all nature besides. But this deep sleep was different from natural sleep, and God caused it to fall upon the man by day, that He might create the woman out of him. "Everything out of which something new is to spring, sinks first of all into such a sleep"( Ziegler ). צלע means the side, and, as a portion of the human body, the rib. The correctness of this meaning, which is given by all the ancient versions, is evident from the words, " God took one of his צלעות ,"which show that the man had several of them. "And closed up flesh in the place thereof;" i.e., closed the gap which had been made, with flesh which He put in the place of the rib. The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage. As the moral idea of the unity of the human race required that man should not be created as a genus or plurality,

(Note: Natural science can only demonstrate the unity of the human race, not the descent of all men from one pair, though many naturalists question and deny even the former, but without any warrant from anthropological facts. For every thorough investigation leads to the conclusion arrived at by the latest inquirer in this department, Th. Waitz , that not only are there no facts in natural history which preclude the unity of the various races of men, and fewer difficulties in the way of this assumption than in that of the opposite theory of specific diversities; but even in mental respects there are no specific differences within the limits of the race. Delitzsch has given an admirable summary of the proofs of unity. "That the races of men,"he says, "are not species of one genus, but varieties of one species, is confirmed by the agreement in the physiological and pathological phenomena in them all, by the similarity in the anatomical structure, in the fundamental powers and traits of the mind, in the limits to the duration of life, in the normal temperature of the body and the average rate of pulsation, in the duration of pregnancy, and in the unrestricted fruitfulness of marriages between the various races.")

so the moral relation of the two persons establishing the unity of the race required that man should be created first, and then the woman from the body of the man. By this the priority and superiority of the man, and the dependence of the woman upon the man, are established as an ordinance of divine creation. This ordinance of God forms the root of that tender love with which the man loves the woman as himself, and by which marriage becomes a type of the fellowship of love and life, which exists between the Lord and His Church (Eph 5:32). If the fact that the woman was formed from a rib, and not from any other part of the man, is significant; all that we can find in this is, that the woman was made to stand as a helpmate by the side of the man, not that there was any allusion to conjugal love as founded in the heart; for the text does not speak of the rib as one which was next the heart. The word בּנה is worthy of note: from the rib of the man God builds the female, through whom the human race is to be built up by the male (Gen 16:2; Gen 30:3).

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 2:4--5:1

B. What became of the creation 2:4-4:26

Moses described what happened to the creation by recording significant events in the garden of Eden, the murder of Abel, and the family of Cain.

"The section begins with a description of the creation of Adam and Eve and traces their sin, God's curse on sin, and the expansion of sin in their descendants. No longer at rest, mankind experienced flight and fear, making his way in the world, surviving, and developing civilization. As if in answer to the blessings of Creation, this passage supplies a threefold cursing (of Satan [3:14], of the ground because of man [3:17], and of Cain [4:11]).

"Yet in this deteriorating life there is a token of grace (4:15) and a ray of hope (man began to call on Yahweh)."¹²⁵

Constable: Gen 2:4--4:1

1. The garden of Eden 2:4-3:24

This story has seven scenes that a change in actors, situations or activities identifies. Moses constructed this section of Genesis in a chiastic (palistrophic, crossing) structure to focus attention on the central scene, the Fall. The preceding scenes lead up to the Fall, and the following scenes describe its consequences.¹²⁶

A Scene 1 (narrative): God is the sole actor, and man is passive (2:4-17).

B Scene 2 (narrative): God is the main actor, man plays a minor role, the woman and animals are passive (2:18-25).

C Scene 3 (dialogue): The snake and the woman converse (3:1-5).

D Scene 4 (narrative): The man and the woman are primary (3:6-8).

C' Scene 5 (dialogue): God converses with the man and the woman (3:9-13).

B' Scene 6 (narrative): God is the main actor, man plays a minor role, the woman and the serpent are passive (3:14-21).

A' Scene 7 (narrative): God is the sole actor, and man is passive (3:22-24).

The story of the garden of Eden begins with a second, more detailed account of the creation of humankind that Moses gave as an introduction to the Fall and its consequences.

"More light is shed on the relationship between Genesis 1 and Genesis 2 by a consideration of a literary structure that occurs throughout the entire book of Genesis: First, less important things are dealt with rapidly, and then the things more important to the central theme of the Bible are returned to and developed more fully."¹²⁷

Note the following contrasts between the accounts of man's creation.

	1:1-2:3	2:4-25
Name of God	Elohim (Strong One)	Yahweh (Covenant-keeping One)
Purpose	Facts of Creation	God's relationship with human creatures
Emphasis	The world generally	Humankind specifically

Moses identified Yahweh, the God who called Abraham (12:1) and the God who delivered Israel from Egypt (Exod. 3:15), with Elohim, the God who created the cosmos.¹²⁸

Constable: Gen 2:18-25

The creation of woman 2:18-25

2:18 Adam's creation was not complete because he lacked a "helper" who corresponded to him. This deficiency led God to pronounce Adam's condition "not good."¹⁵¹ God not only evaluated Adam's condition, He also rectified it.¹⁵²

"In Judaism, from the very moment of origins of the Jewish people, marriage was considered to be the ideal state."¹⁵³

God's provision of a wife for Adam is a concrete example of God's knowing what is good for man.¹⁵⁴ Companionship replaced isolation. For companionship to be satisfying, however, there must be oneness in the marriage (cf. 1:26-27). Self-centered living destroys oneness and companionship.

The term "helper" does not mean a servant. Jesus Christ used the same word (the Greek equivalent) to describe the Holy Spirit who would help believers following the Lord's ascension (John 14:16, 26; 15:26; 16:7). It means one who supports us in our task of doing the will of God (cf. Deut. 33:7; Ps. 33:20; 115:9-11; 146:5; Hos. 13:9). It is not a demeaning term since Scripture often uses it to describe God Himself (e.g., Ps. 33:20; 70:5; 115:9). "Suitable to him" or "corresponding to him" means that what was true of Adam (cf. v. 7) was also true of Eve. They both had the same nature.

"Since Adam and Eve were a spiritual unity, living in integrity without sin, there was no need for instruction here on headship."¹⁵⁵

2:19-20 The text does not mean that Adam named every individual animal. He apparently gave names to the different kinds God brought before him. This exercise demonstrated Adam's authority over the animals and the dissimilarity between humans and animals. He became aware of his own need for a companion as he named the animals.

"Adam" comes from the Hebrew word for "earth" (adamah). "Adam" means "one that is red" like the earth.¹⁵⁶ Likewise the names of the animals probably expressed the nature of each animal. Names of humans in Old Testament times usually reflected the nature of the persons who bore them. This indicates that Adam must have had great intelligence and wisdom to be able to identify and label the various types of animals according to their natures.

Man is not like the other animals. Adam could find no suitable partner among them. God graciously provided for his need by creating Eve.

2:21-22 More than once when God initiated a new relationship for someone He first put that person to sleep (cf. 15:12; 28:11). He evidently did so to assure the recipient that his own works had no part in his receiving it.¹⁵⁷ It was totally a gift of God's grace.

God took Eve from Adam's side (Heb. sela') to be his companion, not from his head so she would dominate him or from his foot so Adam could tread on her. He fashioned her to be a suitable companion for Adam. Then He presented her to him as a gift.

"That woman was taken from man no more implies the inferiority of woman to man than the taking of man from the ground (adam from adamah) implies the inferiority of man to the ground."¹⁵⁸

". . . the whole account of woman's creation has a poetic flavor: it is certainly mistaken to read it as an account of a clinical operation or as an attempt to explain some feature of man's anatomy . . . Rather, it brilliantly depicts the relation of man and wife. . . . Here the ideal of marriage as it was understood in ancient Israel is being portrayed, a relationship characterized by harmony and intimacy between the partners."¹⁵⁹

2:23 The word "woman" (Heb. ishah) sounds similar to the Hebrew word translated "man" (ish). This similarity reflects the close union between the two.¹⁶⁰

"Gen. 2 is unique among the creation myths of the whole of the Ancient Near East in its appreciation of the meaning of woman, i.e., that human existence is a partnership of man and woman."¹⁶¹

"Though they are equal in nature, that man names woman (cf. 3:20) indicates that she is expected to be subordinate to him, an important presupposition of the ensuing narrative (3:17)."¹⁶²

When Adam discovered that God had provided him with a partner like himself, not like one of the other animals, he rejoiced greatly. He received his mate as God's good gift to him because he trusted in God's wisdom, goodness, and integrity. Likewise it is essential for every husband and wife to thankfully receive the mate God has given us as His best provision for us. To do so we must know and trust God's goodness. Our mate's differences are good things God brings to us that He will use as tools to shape us into the people He wants us to be. Failure to accept one's mate as a good gift from a loving God leads to many problems in marriage and frustrates God's purpose and plan for marriage. It expresses rejection of God and His provision for one's life. It also demonstrates unbelief, disobedience, and displeasure with God's character. Your mate needs your unconditional acceptance. Adam was now beside himself! (Pardon the pun.)

2:24 This verse clarifies God's purpose in marriage. It involves leaving parents and cleaving to one's spouse.¹⁶³

". . . Israelite marriage was usually patrilocal, that is, the man continued to live in or near his parents' home. It was the wife who left home to join her husband."¹⁶⁴

This probably means both psychological and physical separation and union under normal conditions. A newly married couple is wise to establish relative independence from both sets of parents emotionally, physically, financially, and in other ways. The couple also needs to establish commitment to one another. Cleaving resembles weaving two threads into one new piece of cloth. The word suggests the ideas of passion and permanence. In marriage a man's priorities change. Before they were primarily to his parents, but now they are primarily to his wife. Marriage also involves physical consummation that unites two individuals as "one flesh." "One flesh" is not the same as marriage (1 Cor. 6:16). For there to be a marriage there must also be a commitment to "leave" parents and "cleave" to one's spouse from then on (cf. Matt. 19:5; et al.).

2:25 The naked condition of Adam and Eve does not just describe their unclothed physical appearance. It also refers to the physical and psychological oneness and transparency that existed in their relationship. Physically they were naked; they shared their bodies with each other openly. Psychologically they were not ashamed; they hid nothing from each other. They were at ease with one another without any fear of exploitation for evil. Transparency should increase with trust, commitment, and friendship. It involves communicating what we know, think, feel, and are with the person or persons we choose. We should not be transparent with everyone, however, only with people who commit themselves to us. A transparent person is an open and vulnerable person.

This is a hinge verse. It looks backward into chapter 2 and forward into chapter 3. The similarity of the Hebrew words for naked (arom) and "crafty" (3:1, arum) points to a word play. This word for nakedness means unclothed whereas the one in 3:7 (erom) and elsewhere describes those under God's judgment (cf. Deut. 28:48; Ezek. 16:39; 23:29).¹⁶⁵

Verses 18-25 teach us much about marriage.

1. God instituted it.

2. God intended it to be monogamous (not monotonous). One woman completed Adam (cf. Matt. 19:8).

3. God intended it to be heterosexual.

4. It involves both a physical and a spiritual union (2:24; cf. Matt. 9:4-5).

5. The husband was to be the head of the wife. God created Adam before Eve, and He created Eve for Adam (cf. 1 Cor. 11:8-9; 1 Tim. 2:13).

6. A woman can be a complete person without bearing children. Her basic function in marriage is to complement her husband, not to bear children.

7. Normally, a couple, following the lead of their representatives, Adam and Eve, should "be fruitful and multiply" (1:28). God did not specify how early in the marriage and to what extent. He left this up to the couple. Couples may choose when and how many children they plan to have, though God may sovereignly overrule their plans.

The Family Ministry organization has summarized these purposes as five. Marriage should mirror God's image, multiply a godly heritage, manage God's realm, mutually complete one another, and model Christ's relationship to the church.¹⁶⁶

The Bible writers made use of the creation account in many different ways, and we too can use it in these ways for our own personal profit. These purposes include glorifying the God of creation, stimulating praise and worship, and fortifying faith in God's promises. They also include learning about God's attributes, expressing wonder at man's position in God's universe, dispelling fear, and exalting the Lord Jesus.¹⁶⁷

However a main point of this unit (2:4-25) seems clearly to be that God made human beings male and female with a spiritual capacity and mutually dependent. He did so that they might serve and obey Him and so enjoy His creation. As Adam and Eve, God later placed Israel in a place of blessing. The nation could enjoy His blessing by being obedient and trusting with the assistance He had provided for them in marriage. Even today serving and obeying God is man's greatest privilege, and we find help to do this in the marriage relationship.

"Two primary themes dominate the Creation account [1:1-2:25]: the land and the blessing."¹⁶⁸

The theme of descendants (seed) is also present, though perhaps not as prominent (1:28).

Guzik: Gen 2:1-25

Genesis 2 - Creation Completed; Adam in the Garden of Eden

A. The completion of creation.

1. (1-3) The seventh day of creation.

Thus the heavens and the earth, and all the host of them, were finished. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.

a. And He rested on the sevent day: God did not need rest on the seventh day because He was tired. He rested to show His creating work was done, to give a pattern to man regarding the structure of time (in seven-day weeks), and to give an example of the blessing of rest to man on the seventh day.

i. The seven-day week is permanently ingrained in man. Though some through history tried to change the seven-day week (a ten-day week was attempted during the French Revolution), those attempts have come to nothing. We are on a seven-day cycle because God is on a seven-day cycle.

b. God blessed the seventh day and sanctified it: God sanctified the seventh day because it was a gift to man for rest and replenishment, and most of all because the Sabbath is a shadow of the rest available through the person and work of Jesus Christ.

i. Colossians 2:16-17 and Galatians 4:9-11 make it clear that Christians are not under obligation to observe the Sabbath today, because Jesus fulfilled the purpose and plan of the Sabbath for us and in us (Hebrews 4:9-11). Yet Christians do not lose the Sabbath; every day is a day of rest in the finished work of Jesus Christ. Every day is specially set apart to God.

ii. Though we are free from the legal obligation of the Sabbath, we dare not ignore the importance of a day of rest. God has built us so we need one. But we are also commanded to work six days. "He who idles his time away in the six days is equally culpable in the sight of God as he who works on the seventh." (Clarke) In our modern world of four or five day workweeks and generous vacation time, surely more "leisure time" can be given to the work of the LORD.

c. In it He rested from all His work: Though God rested on the sevent day of creation, He did not institute the Sabbath or show us His rest for His own sake. God does not take the Sabbath off. Jesus Himself said, "My Father has been working until now, and I have been working" (John 5:17). God does not need a day off, but man needs to see the rest of God and know he can enter into it by the finished work of Jesus.

i. The description of each other day of creation ended with the phrase, "so the evening and the morning were the . . . day." However, this seventh day of creation does not have that phrase. This is because God's rest for us isn't confined to one literal day. In Jesus, God has an eternal Sabbath rest for His people (Hebrews 4:9-11).

ii. "God, having completed His work of creation, rests, as if to say, 'This is the destiny of those who are My people; to rest as I rest, to rest in Me.' " (Boice)

2. (4-7) The history of the heavens and the earth.

This is the history of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens, before any plant of the field was in the earth and before any herb of the field had grown. For the LORD God had not caused it to rain on the earth, and there was no man to till the ground; but a mist went up from the earth and watered the whole face of the ground. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.

a. This is the history of the heavens and the earth: This probably ends the "genealogy" of the heavens and the earth, a history given directly by God to either Moses or Adam, recording the history of God's seven-day creation. This was something no human was present to witness.

b. In the day that the LORD God made the earth and the heavens: This is the first use of LORD (Yahweh) in the Bible. Our English word Lord comes from the Anglo-Saxon word for bread (as does our word loaf), because ancient English men of high stature would keep a continual open house, where all could come and get bread to eat. They gained the honorable title of lords, meaning "dispensers of bread."

c. Before any plant of the field was in the earth: This history begins before there was any vegetation on the earth at all (back to Genesis 1:1), a time when there was only space and a watery globe we know as the earth.

d. The LORD God had not caused it to rain on the earth: When God first created vegetation (on the third day of creation, Genesis 1:11-13), man was not yet been created to care for the vegetation of the earth, and there was no rain. The thick blanket of water vapor in the outer atmosphere created on the second day of creation (Genesis 1:6-8) made for no rain cycle (as we know it) but for a rich system of evaporation and condensation, resulting in heavy dew or ground-fog.

e. The LORD God formed man of the dust of the ground: When God created man He made him out of the most basic elements, the dust of the ground. There is nothing "spectacular" in what man is made of, only in the way those basic things are organized.

i. When the Bible speaks of dust, it means something of little worth, associated with lowliness and humility (Genesis 18:27; 1 Samuel 2:8; 1 Kings 16:2). In the Bible, dust isn't evil and it isn't nothing; but it is next to nothing.

f. And breathed into his nostrils the breath of life; and man became a living being: With this Divine breath man became a living being, like other forms of animal life (the term chay nephesh is used in Genesis 1:21, 1:21, and here). Yet only man is a living being made in the image of God (Genesis 1:26-27).

i. The word for breath in Hebrew is ruach - the word imitates the very sound of breath - is the same word for Spirit, as is the case in both ancient Greek (pneuma) and Latin (spiritus). God created man by putting His breath, His Spirit, within him.

ii. "The implication, readily seen by any Hebrew reader, [is] that man was specially created by God's breathing some of His own breath into him." (Boice)

iii. The King James Version reads: man became a living soul. This makes some wonder if man is a soul, or if man has a soul. This passage seems to indicate that man is a soul, while passages like 1 Thessalonians 5:23 and Hebrews 4:12 seem to indicate that man has a soul. It seems that the Scripture speaks in both ways, and uses the term in different ways and in different contexts.

B. Adam in the Garden of Eden.

1. (8-9) Two trees in the Garden of Eden.

The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed. And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.

a. The LORD God planted a garden eastward in Eden: Eden was a garden specifically planted by God; it was a place God made to be a perfect habitation for Adam (and later, Eve).

b. There he put the man whom He had formed: The details in the creation of Adam and Eve teach us something. After reading Genesis 1, we might assume man and woman were made at the same time, but the text doesn't specifically say so. We assume it. We don't know the details about man's creation until Genesis 2.

c. Out of the ground the LORD God made every tree grow: The rest of Genesis chapter 2 does not present a different or contradictory account of creation. Rather, it is probably the history of creation from Adam's perspective. This is Adam's experience of creation, which does not contradict the account of Genesis 1:1-2:7 - it fills it out.

i. In Matthew 19:4-5, Jesus refered to events in Genesis 1 and to events in Genesis 2 as one harmonious account.

d. The tree of life . . . the tree of the knowledge of good and evil: These two trees were among all the other trees God created and put in the Garden of Eden.

i. The tree of life was to grant (or to sustain) eternal life (Genesis 3:22). God still has a tree of life available to the His people (Revelation 2:7), which is in heaven (Revelation 22:2).

ii. The tree of the knowledge of good and evil was the "temptation" tree. Eating the fruit of this tree would give Adam an experiential knowledge of good and evil. Or, it is possible that it is called the tree of the knowledge of good and evil not so man would know good and evil, but so God could test good and evil in man.

2. (10-14) Rivers in the Garden.

Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold. And the gold of that land is good. Bdellium and the onyx stone are there. The name of the second river is Gihon; it is the one which goes around the whole land of Cush. The name of the third river is Hiddekel; it is the one which goes toward the east of Assyria. The fourth river is the Euphrates.

a. Now a river went out of Eden: The whole feel of this account gives the sense that it was written by an actual eyewitness of the rivers and surroundings. Adam probably wrote this himself.

b. The name of the first is Pishon: These rivers are given specific names which answer to names of rivers known in either their modern or ancient world. However, the names of these rivers can't be used to determine the place of the Garden of Eden because the flood dramatically changed the earth's landscape and "erased" these rivers.

i. We know modern rivers today such as the Tigris or Euphrates because some rivers in the post-flood world were named after familiar pre-flood rivers by Noah and his sons.

3. (15-17) God's command to Adam.

Then the LORD God took the man and put him in the garden of Eden to tend and keep it. And the LORD God commanded the man, saying, "Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die."

a. Put him in the garden of Eden to tend and keep it: God put Adam into the most spectacular paradise the world has seen, but God put Adam there to do work (to tend and keep it). Work is something good for man and was part of Adam's perfect existence before the fall.

i. "The ideal state of sinless man is not one of indolence without responsibility. Work and duty belong to the perfect state." (Leupold)

b. Of the tree of the knowledge of good and evil you shall not eat: The presence of this tree - the presence of a choice for Adam - was good because for Adam to be a creature of free will, there had to be a choice, some opportunity to rebel against God. If there is never a command or never something forbidden there can then never be choice. God wants our love and obedience to Him to be the love and obedience of choice.

i. Considering all that, look at Adam's advantages. He only had one way he could sin and we have countless ways. There are many trees of temptation in our lives, but Adam had only one.

ii. God made this command originally to Adam, not to Eve; God had not yet brought woman out of man.

c. In the day that you eat of it you shall surely die: God not only made His command clear to Adam, but He also clearly explained the consequences for disobedience.

C. God creates the first woman.

1. (18) God declares He will make a helper comparable to Adam.

And the LORD God said, "It is not good that man should be alone; I will make him a helper comparable to him."

a. It is not good that man should be alone: For the first time, God saw something that was not good - the aloneness of man. God never intended for man to be alone, either in the marital or social sense.

i. Marriage, in particular, has a blessed "civilizing" influence on man. The most wild, violent, sociopathic men in history have always been single, never under the plan God gave to influence men for good. This is not good!

b. I will make him a helper comparable to him: God's "blueprint" for creating this companion to Adam was to make a helper comparable to Adam.

i. Different versions of the Bible translate this idea in a variety of ways, but the idea is essentially the same in each of them:

· Helper meet (suitable, adapted, completing) (Amplified)

· A companion . . . a helper suited to his needs (Living)

· A helper such as he needs (Beck)

· A helper correspondent to himself (Septuagint Bible)

· A helper suitable (NIV, NASB)

· A help meet for him (KJV)

c. A helper comparable: In reference to the marriage relationship, God created woman to be a perfectly suitable helper to the man. This means God gave the plan and agenda to Adam, and he and the woman together work to fulfill it.

i. The phrase "in reference to the marriage relationship" is used because God has not ordained women to be helpers to men in authority (instead of being in authority themselves), except in marriage and in the church (1 Timothy 2:12-13).

ii. God gives to man the responsibility (and the accountability) to be the leader in the home and gives to the woman the responsibility and the accountability to help him.

iii. This does not mean there is to be no help from the man to the woman (though in many cases this is sadly true). It means when God looks down from heaven upon the family, He sees a man in leadership, good or bad, faithful or not, to the calling of leadership. A true leader will, of course, help those helping him.

iv. We only see "helping" as a position of inferiority when we think like the world thinks. God considers positions of service as most important in His sight (Matthew 20:25-28).

d. A helper comparable: Not only was the woman to be a helper, but also she was made comparable to the man. She should be considered and honored as such. A woman or wife cannot be regarded as a mere tool or worker, but as an equal partner in God's grace and an equal human being.

2. (19-20) No helper was found comparable for Adam among the animals.

Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him.

a. Brought them to Adam to see what he would call them: If Adam had the capability to intelligently name all the animals, it shows he was a brilliant man. Since at this time Adam's intellect had not yet suffered from the fall, he was probably the most brilliant man who ever lived. Adam was the first and greatest of all biologists and botanists.

b. So Adam gave names: Adam did not name any other animal after himself, calling any other animal "man" or "human." By this, we see he understood that he was essentially different from all the animals. They were not made in the image of God.

i. Mark Twain had a joke where he described Adam coming home to Eve after naming all the animals. Eve looked at an elephant and said, "What did you name that big animal?" Adam replied, "I called it an elephant." Eve asked, "Why did you call it an elephant?" Adam answered, "Because it looked like an elephant!"

c. But for Adam there was not found a helper: It was obvious to Adam that the animals came in pairs and he had no mate. Since God deliberately had Adam name the animals after seeing his need for a partner (Genesis 2:18), God used this to prepare Adam to receive the gift of woman.

3. (21-22) God makes the first woman from Adam's side.

And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man.

a. God caused a deep sleep to fall on Adam: This is the first "surgery" recorded in history. God even used a proper anesthetic on Adam.

b. The ribe which the LORD God had taken from man He made into a woman: God used Adam's own body to create Eve to forever remind him of their essential oneness. As Adam came to know Eve he would see many ways that they were different, but he must never forget that they are essentially one and that they are made of the same substance. They are more alike than they are different.

i. What exactly did God take from Adam's side to make Eve? We don't really know, and it doesn't really matter. Modern research into cloning and genetic replication shows every cell in our body contains the body's entire genetic blueprint. God took some of Adam's cells and changed their genetic blueprint in the creation of Eve. Nevertheless, the story that women have one more rib than men because of the way Eve was created is a myth.

ii. We also know the Bride of Christ comes from the wound made in the side of the second Adam, Jesus Christ.

iii. There is a beautiful Jewish tradition saying God made woman, not out of man's foot to be under him, nor out of his head to be over him, but "She was taken from under his arm that he might protect her and from next to his heart that he might love her." (Barnhouse)

c. He made into a woman: It is important to realize that there are not two beginnings to the human race, one in Adam and one in Eve. There was one beginning of the human race in Adam.

d. And He brought her to the man: God brought Eve to Adam and created Eve out of Adam. He was first - the source and the head. She was created to be a helper perfectly suited to him. Thus the subordinate relationship of wives to husbands is found before the curse, not only after it.

4. (23) Adam's brilliant understanding of who Eve is and how she is related to him.

And Adam said:

"This is now bone of my bones

And flesh of my flesh;

She shall be called Woman,

Because she was taken out of Man."

a. This is now bone of my bones: Adam recognized that Eve was both like him (bone of my bones and flesh of my flesh) and not like him (woman . . . taken out of man).

b. Flesh of my flesh: Adam understood the essential oneness in his relationship with Eve. This point is so important that it is referred to several times in the New Testament, including the great marriage passage in Ephesians 5:28-29: so husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it (Ephesians 5:28-29).

i. No one walks into a room and seeks the most uncomfortable seat. The natural concern we have for ourselves causes us to take care of ourselves. In a healthy marriage relationship the husband realizes the essential union he has with his wife, that he cannot bless her without blessing himself and he cannot mistreat or neglect her without mistreating or neglecting himself.

c. She was taken out of Man: Adam recognized that though he and Eve were one, she was not the same as him. He understood that two different people were becoming one. 1 Peter 3:7 tells husbands to recognize that they are one with someone different, someone whom they must understand: Likewise you husbands, dwell with them with understanding, giving honor to the wife, as to the weaker vessel.

i. If men and women are different, are they equal? Elisabeth Elliot, quoted in Boice: "In what sense is red equal to blue? They are equal only in the sense that both are colors in the spectrum. Apart from that they are different. In what sense is hot equal to cold? They are both temperatures, but beyond this it is almost meaningless to talk about equality."

d. She shall be called woman: "Woman has been defined by many as compounded for wo and man, as if called man's wo because she tempted him to eat the forbidden fruit; but this is no meaning of the original word, nor could it be intended, as the transgression was not then committed." (Clarke)

5. (24-25) The marriage of Adam and Eve.

Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. And they were both naked, the man and his wife, and were not ashamed.

a. They shall become one flesh: The marriage principle stated here is based upon the dynamic of oneness yet distinction. A man and wife can truly come together in a one-flesh relationship, yet they must be joined. It is a spiritual fact, but the benefits of that oneness are not appropriated by accident or by chance.

b. They shall become one flesh: This passage forms the foundation for the Bible's understanding of marriage and family. Both Jesus (Matthew 19: 5) and Paul (Ephesians 5:31) quoted it in reference to marriage.

i. "The institution of monogamous marriage, home, and family as the basic medium for the propagation of the race and the training of the young is so common to human history that people seldom pause to reflect on how or why such a custom came into being." (Morris)

ii. Many want to believe that the monogamous, two-parent family was invented in the 1950's by American television icons Ozzie and Harriet, but Adam and Eve are the original family. This is God's ideal family. This isn't polygamy. This isn't concubinage. This isn't the keeping of mistresses. This isn't adultery. This isn't homosexual co-habitation. This isn't promiscuity. This isn't living together outside the marriage bond. This isn't serial marriage. This is God's ideal for the family, and even when we don't live up to it, it is still important to set it forth as God's ideal.

c. One flesh: The idea of one flesh is taken by many to be mainly a way of expressing sexual union. While sexual union is certainly related to the idea of one flesh, it is only one part of what it means to be one flesh. There are also important spiritual dimensions to one flesh.

i. Paul makes it clear the sexual union has one flesh implications even when we don't intend so, as when a man has sex with a prostitute (1 Corinthians 6:16). Husband and wife become "one flesh" under God's blessing. In extramarital sex, the partners become "one flesh" under God's curse.

ii. In this sense, there is no such thing as "casual sex." Every sexual relationship at least begins a one-flesh bond. The bond will either be something beautiful (like the beautiful dancing of Fred Astaire and Ginger Rogers) or it will be something grotesque (like Siamese twins).

iii. It depends on whether the bonding takes place in a relationship with the right conditions: committed love, demonstrated by the marriage commitment, and a pursuit of true intimacy. Just because sex is taking place in marriage doesn't mean it is truly fulfilling God's purpose of bonding together a one-flesh relationship.

d. They shall become one flesh: Though an initial bond in a one flesh relationship can be formed at the first sexual relationship a couple has, the fullness of what God wants to do in the one flesh relationship takes time. It has to become.

e. They were both naked, the man and his wife, and were not ashamed: Before the fall, Adam and Eve were both naked . . . and not ashamed. The idea of "nakedness" is far more than mere nudity. It has the sense of being totally open and exposed as a person before God and man. To be naked . . . and not ashamed means you have no sin, nothing to be rightly ashamed of, nothing to hide.

i. Adam and Eve knew they were physically naked - nude - before the fall. What they did not know was a sinful, fallen condition, because they were not in that condition before their rebellion.

ii. We often feel uncomfortable when someone stares at us. This is because we associate staring with prying, and we don't want people to pry into our lives. We want to remain hidden and only reveal to other people what we want to reveal.

iii. When we want to be most attractive to someone else, we do the most to change our normal appearance. We have the thought, "If I really want to impress this person, I have to fix myself up." None of this feeling was present with Adam and Eve when they were naked . . . and not ashamed.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 2:18-22

Q: Does Gen 2:18-22 show that women were created as an afterthought, as Born Again Skeptic’s p.164 claims?

A: No, it shows just the opposite. God took a great deal of time, with Adam having to name the animals and all, to demonstrate to Adam his need for a mate. Most of the things in Genesis 1 and 2 were simply created with little explanation. However, God first "set the stage" and explained her purpose as Adam’s co-laborer before creating Eve.  

Bible Query: Gen 2:19--3:19

Q: In Gen 2:19-3:19, what evidence is there from early Mormon writings that Mormons believed the crazy doctrine that Adam was God?

A: Here are the quotes from the Mormon Journal of Discourses, followed by twelve other writings as evidence.   a. Journal of Discourses vol. 1 p.50. (Sermon by Brigham Young) "Now hear it, O inhabitants of the earth, Jew and Gentile, Saint and sinner! When our father Adam came into the garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He helped to make and organize this world. He is Michael, the Archangel, the Ancient of Days! about whom holy men have written and spoken - He is our Father and our God, and the only God with whom we have to do. Every man upon the earth, professing Christians or non-professing must hear it, and will know it sooner or later." (italics and small caps are in the original)   b. Journal of Discourses vol. 1 p.51. (Same Sermon) "Jesus, our elder brother, was begotten in the flesh by the same character that was in the Garden of Eden, and who is our Father in Heaven."   Note that Mormons often respond that this is a printing error. It is interesting to note that the volumes of the great Christian preacher Charles H. Spurgeon were published about the same time, and there were no printer’s errors saying some created being was God in his works. Following is corroborating evidence that the Mormon prophet really said this.   1. Wilford Woodruff’s Journal under 2/19/1854. (Look in the BYU Library)   2. Deseret Evening News 6/14/1873   3. Deseret Evening News 6/18/1873   4. Diary of Hosea Stout: On the Frontier vol. 2 p.438.   5. The Millennial Star vol. 16 p.543.   6. The Millennial Star vol. 15 p.769-770. one and a half years after this.   7. Journal of John Nuttall vol. 1 pp.18-21.   8. Diary Journal of Abraham H. Cannon vol. 11 p.39 (taught for 50 years)   9. Sacred Hymns and Spiritual Songs for the Church of Jesus Christ of Latter-Day Saints 1856 p.375   10. Women of Mormondom p.179   11. Journal of Discourses vol. 4 p.1 (President Heber C. Kimball is speaking on 6/29/1856)   "...and I also know that if we are not one with brother Brigham, our leader, we are not one with Christ. Yes, I know this, and my feelings are and have been with brother Brigham all the time. I have learned by experience that there is but one God that pertains to this people, and He Is the God that pertains to this earth - the first man. That first man sent his own Son to redeem the world, to redeem his brethren."   12. Finally, a much later book:   The Position of Adam in L.D.S. Scripture and Theology: "The identification of Adam with God the Father by President Brigham Young is an irrefutable fact." p.58

Bible Query: Gen 2:21-23

Q: In Gen 2:21-23, was Adam both male and female prior to the creation of Eve?

A: Nothing in Scripture suggests this. Genesis 3:16 says that the husband will be the head of the wife. Since this was after the fall, how "male" Adam was prior to Eve does not have any bearing on anything. However, in regard to church authority in general, Paul sees it as significant that Adam was formed prior to Eve in 1 Timothy 2:13. Paul’s point would be totally misleading if Adam was both male and female.  

Bible Query: Gen 2:21-23

Q: In Gen 2:21-23, was the account of Eve being formed from a rib taken from the Sumerian Dilmun poem?

A: First some background information, then the answer, and finally two lessons we can learn from the answer about how God inspired the Bible.   B1. Samuel Noah Kramer, in The Sumerians (University of Chicago 1963), mentions that the Sumerian word for rib, ti, also means "to make live", and in the Dilmun poem, Nin-ti was the "lady of the rib" as well as the "lady who makes live" who healed the god Enki’s sick rib.   B2. This is a pun in Sumerian, but not in Hebrew, which makes this similarity rather striking.   B3. Except for "lady who healed the rib" vs. "Eve who was from Adam’s rib" in Genesis, there are not any other similarities between the two stories. See The Sumerians p.148-149 or Hard Sayings of the Bible p.94-95 for the Sumerian narrative.   B4. Tablets from the Dilmun poem are from 2400 B.C. or later. Regardless, they still predate Abraham, who left Ur before 2050 B.C.   B5. This story might have been well-known in ancient times.   The Answer: Four points to consider in the answer.   A1. This is just one of a number of examples of similar recountings of events mentioned in Genesis. Another example is the more than 200 world-wide flood stories of various peoples around the world.   A2. The play on words about the rib may show that other early cultures had a preservation of at least incomplete knowledge of the creation of mankind.   A3. Even more than that, other parts of Genesis 1 seem almost to be written in a deliberate manner to contrast with Sumerian, Akkadian and other accounts. The other accounts present gods quarreling, in Genesis the One God calmly creates. Other accounts present the hero fighting against chaos. Genesis presents God moving over the "abyss/waters", and commanding and ordering.   A4. While some similarities of details between Genesis versus the Dilmun poem and other ancient works could point to common knowledge of some events. However, it is untenable to say that one was copied from the other, not just because the common details are few, but because there are almost no similarities in meaning behind the details.   Lessons to Learn from the Answer:   L1. Genesis was not written in a vacuum. God does not just reveal truth to us, He reveals timeless truth, yet in a practical way, relevant to the time and culture. One reason (but not the main reason) Genesis might have been given by God was to correct the wrong views of man’s origin that people had, while acknowledging some of the correct things that had survived.   L2. God uses culture. God uses even people’s evil actions for His glory (Genesis 50:20). How can we even attempt to forbid God to use culture too, as He wishes. Moses was a learned man, and perhaps He might have read this story, and God used Moses’ reading to show Him what was true and what was not true.   L3. Most importantly, do not take the phrase "scripture is inerrant" to mean the Bible had to be mechanically dictated. 1 Peter 1:21 says that prophecy was men speaking as moved by the Holy Spirit. Thus, when different parts of the Bible obviously reflect different human styles of writing, that does not preclude divine authorship. It merely demonstrates that God used various people’s writing styles as He saw fit.   See Hard Sayings of the Bible p.94-95 for more info.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 2 (Chapter Introduction)

Overview

Gen 2:1, The first Sabbath; Gen 2:4, Further particulars concerning the manner of creation; Gen 2:8, The planting of the garden of Eden, and its situation; Gen 2:15, man is placed in it; and the tree of knowledge only forbidden; Gen 2:18, The animals are named by Adam; Gen 2:21, The making of woman, and the institution of marriage.

Poole: Genesis 2 (Chapter Introduction)

CHAPTER 2

The sabbath insituted and blessed, Gen 2:2,3 . A rehearsal of the creation; and,

(1.) Of vegetables, Gen 2:4,5 . The earth watered, Gen 2:6 .

(2.) Of man, Gen 2:7 . His habitation, Gen 2:8,9 . Trees for his delight and food; as also the tree of life and knowledge, Gen 2:9 . Its pleasant situation and riches, Gen 2:10-14 . Man’ s employment, Gen 2:15 . Every tree given him but that of knowledge, Gen 2:16 . This denied on pain of death, Gen 2:17 . A purpose to create the woman, and the reason thereof, Gen 2:18 . Beasts and fowls named by Adam, Gen 2:19,20 . The woman made of Adam’ s rib, presented to him, Gen 2:21,22 , and owned by him, Gen 2:23 . Marriage ordained, Gen 2:24 . Their state whilst innocent, Gen 2:25 .

All the creatures in heaven and earth are called their

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 2 (Chapter Introduction)

(Gen 2:1-3) The first sabbath.

(Gen 2:4-7) Particulars about the creation.

(Gen 2:8-14) The planting of the garden of Eden.

(Gen 2:15) Man is placed in it.

(Gen 2:16, Gen 2:17) God's command.

(Gen 2:18-25) The animals named, The making of woman, The Divine institution of marriage.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 2 (Chapter Introduction)

This chapter is an appendix to the history of the creation, more particularly explaining and enlarging upon that part of the history which relates immediately to man, the favourite of this lower world. We have in it, I. The institution and sanctification of the sabbath, which was made for man, to further his holiness and comfort (Gen 2:1-3). II. A more particular account of man's creation, as the centre and summary of the whole work (Gen 2:1-7). III. A description of the garden of Eden, and the placing of man in it under the obligations of a law and covenant (Gen 2:8-17). IV. The creation of the woman, her marriage to the man, and the institution of the ordinance of marriage (Gen 2:18, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 2 (Chapter Introduction)

INTRODUCTION TO GENESIS 2

In this chapter are contained a summary of the works of creation on the six days, and God's resting from his works on the seventh day, and the sanctification of that, Gen 2:1 and an account of various things relating to several parts of the creation enlarged on and explained, and of various circumstances omitted in the preceding chapter, which could not so well be taken notice of there; as of a mist arising out of the earth, which watered the herbs and plants before there was any rain to fall upon them, or a man to cultivate them, Gen 2:5 and of the matter and manner of man's formation, Gen 2:7 and of the planting of the garden of Eden, and the trees that were in it, and the rivers that watered it, and sprung from it, and the course they steered, the countries they washed, and what those countries abounded with, Gen 2:8 of man's being put into it to dress it, and keep it, and of the grant he had to eat of the fruit of any of the trees in it, excepting one, which was forbidden under a penalty of death, Gen 2:15 and of all the creatures, beasts and fowls, being brought to him, to give them names, Gen 2:18 and of God's providing an help meet for him, and forming Eve out of one of his ribs, and of their marriage together, and the institution of marriage, Gen 2:21 and the chapter is concluded with observing the present state and circumstances of our first parents before they fell, Gen 2:25.