18 And the LORD H3068 God H430 said, H559 It is not good H2896 that the man H120 should be H1961 alone; I will make H6213 him an help meet H5828 for him. H5048
Two H8147 are better H2896 than one; H259 because they have H3426 a good H2896 reward H7939 for their labour. H5999 For if they fall, H5307 the one H259 will lift up H6965 his fellow: H2270 but woe H337 to him that is alone H259 when he falleth; H5307 for he hath not another H8145 to help him up. H6965 Again, H1571 if two H8147 lie together, H7901 then they have heat: H2552 but how can one H259 be warm H3179 alone? And if one H259 prevail H8630 against him, two H8147 shall withstand H5975 him; and a threefold H8027 cord H2339 is not quickly H4120 broken. H5423
For G1063 a man G435 indeed G3303 ought G3784 not G3756 to cover G2619 his head, G2776 forasmuch as he is G5225 the image G1504 and G2532 glory G1391 of God: G2316 but G1161 the woman G1135 is G2076 the glory G1391 of the man. G435 For G1063 the man G435 is G2076 not G3756 of G1537 the woman; G1135 but G235 the woman G1135 of G1537 the man. G435 G1063 G2532 Neither G3756 was G2936 the man G435 created G2936 for G1223 the woman; G1135 but G235 the woman G1135 for G1223 the man. G435 For this G5124 cause G1223 ought G3784 the woman G1135 to have G2192 power G1849 on G1909 her head G2776 because G1223 of the angels. G32 Nevertheless G4133 neither G3777 is the man G435 without G5565 the woman, G1135 neither G3777 the woman G1135 without G5565 the man, G435 in G1722 the Lord. G2962 For G1063 as G5618 the woman G1135 is of G1537 the man, G435 even so G3779 is the man G435 also G2532 by G1223 the woman; G1135 but G1161 all things G3956 of G1537 God. G2316
Likewise, G3668 ye husbands, G435 dwell with G4924 them according to G2596 knowledge, G1108 giving G632 honour G5092 unto the wife, G1134 as G5613 unto the weaker G772 vessel, G4632 and G2532 as G5613 being heirs together G4789 of the grace G5485 of life; G2222 that G1519 your G5216 prayers G4335 be G1581 not G3361 hindered. G1581
And God H430 saw H7200 every thing that H834 he had made, H6213 and, behold, it was very H3966 good. H2896 And the evening H6153 and the morning H1242 were the sixth H8345 day. H3117
Let G3129 the woman G1135 learn G3129 in G1722 silence G2271 with G1722 all G3956 subjection. G5292 But G1161 I suffer G2010 not G3756 a woman G1135 to teach, G1321 nor G3761 to usurp authority G831 over the man, G435 but G235 to be G1511 in G1722 silence. G2271 For G1063 Adam G76 was G4111 first G4413 formed, G4111 then G1534 Eve. G2096
But G1161 if any man G1536 think G3543 that he behaveth himself uncomely G807 toward G1909 his G846 virgin, G3933 if G1437 she pass the flower of her age, G5230 G5600 and G2532 need G3784 so G3779 require, G1096 let him do G4160 what G3739 he will, G2309 he sinneth G264 not: G3756 let them marry. G1060
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Genesis 2
Commentary on Genesis 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Ge 2:1. The Narrative of the Six Days' Creation Continued. The course of the narrative is improperly broken by the division of the chapter.
1. the heavens—the firmament or atmosphere.
host—a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain.
were finished—brought to completion. No permanent change has ever since been made in the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the instruction of man, as well, perhaps, as of higher creatures (Job 38:7).
Ge 2:2-7. The First Sabbath.
2. and he rested on the seventh day—not to repose from exhaustion with labor (see Isa 40:28), but ceased from working, an example equivalent to a command that we also should cease from labor of every kind.
3. blessed and sanctified the seventh day—a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?
4. These are the generations of the heavens and of the earth—the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Heb 11:3).
5, 6. rain, mist—(See on Ge 1:11).
7. Here the sacred writer supplies a few more particulars about the first pair.
formed—had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Ps 139:14).
the breath of life—literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.
breathed into his nostrils the breath of life—not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body—being implanted directly by God (Ec 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22).
Ge 8-17. The Garden of Eden.
8. Eden—was probably a very extensive region in Mesopotamia, distinguished for its natural beauty and the richness and variety of its produce. Hence its name, signifying "pleasantness." God planted a garden eastward, an extensive park, a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulness.
9. tree of life—so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity.
tree of the knowledge of good and evil—so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
15. put the man into the garden of Eden to dress it—not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Ge 13:10; Eze 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
17. thou shalt not eat of it … thou shalt surely die—no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
Ge 2:18-25. The Making of Woman, and Institution of Marriage.
18. it is not good for the man to be alone—In the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants,
19. God brought unto Adam—not all the animals in existence, but those chiefly in his immediate neighborhood to be subservient to his use.
whatsoever Adam called every living creature, that was the name thereof—His powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him.
20. but for Adam there was not found an help meet for him—The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, in giving names to them he was led to exercise his powers of speech and to prepare for social intercourse with his partner, a creature yet to be formed.
21. deep sleep—probably an ecstasy or trance like that of the prophets, when they had visions and revelations of the Lord, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs—"She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him."
23. Woman—in Hebrew, "man-ess."
24. one flesh—The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Mt 19:4, 5; Eph 5:28). Thus Adam appears as a creature formed after the image of God—showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God.