"Thus the heavens and the earth were finished"
The Seventh Day Rest — vv. 1-3 The chapter division at this place is unfortunate. It is obvious that the first three verses belong to the record of chapter 1. The balance of the chapter gives a more detailed account of the creation of Adam and Eve, commencing with the introduction of v. 4. God rested on the seventh day, for which reason it was afterwards set aside for special observance by the children of Israel.
VERSE 1
"Thus the heavens and the earth were finished" — The Hebrew word rendered "finished" (kalah) combines the two ideas of cessation and completeness as revealed in all that was accomplished. In a typical sense it teaches that Yahweh will bring to completion His great work with humanity and creation.
Through His suffering servant, He brought to successful completion the requirements of redemption. "God was in Christ reconciling the world to Himself (2 Cor. 5:19); so that on the eve of his sacrifice, the Lord was able to report: "I have finished the work which Thou gavest me to do" (John 17:4). On the cross itself, he uttered the words: "It is finished" (John 19:30).
We have the assurance of the accomplishment of the work of redemption in us, for Paul taught: "He which hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1:6). He will perform it, if we give ourselves readily to him. And so Paul continues: "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure" (Phil. 2:12-13). The finished work of the natural creation typifies that of the spiritual creation, so that the Spirit introduces Christ as the "beginning of the creation of God" (Rev. 3:14).
"And all the host of them" — All the stars. The word in the Hebrew is tsebaah, which we meet in the familiar title of "Lord of Hosts" or Yahweh Sabaoth, or Yahweh of Armies. The word has a military connotation, and thus suggests martial precision in marching order, probably relating to the regular movements of the stars in the heavens above. See Neh. 9:6. See notes on Genesis 1:16.
VERSE 2
"And on the seventh day God ended His work" — The Septuagint gives this as the sixth day: the day upon which the last of the creative acts was completed.
"And He rested on the seventh day from all His work which He had made" — The word for "rested" also signifies to cease, or desist. God is never physically weary (Isa. 40:28), and needs no rest for recuperation. The work was finished, and having been completed, the Elohim ceased from labour. This period of rest continued until it was broken by the advent of sin, requiring further activity on the part of the Father and the Elohim (Heb. 1:14). So, when the Jews condemned the Lord Jesus because he healed on the Sabbath day, he replied: "My Father worketh hitherto, and I work" (John 5:17). Sin having been committed, the Father's rest was broken, and through the Elohim, and later the Lord Jesus, He commenced again to labour on behalf of His family.
In Hebrews 3:7-4:11, Paul comments at length upon this original rest. He shows that it was typical of what God had in store for His people (Heb. 4:4-5), and then he quoted from Psalm 95 to show that the promised rest was not attained by rebellious Israel. The promise remains open under the Gospel, but will only be obtained by those who "rest from their own works, as God did from His" (Heb. 4:10). The believer's sabbath, therefore, is a daily resting from the works of sin, and a dedication of life unto God.
The word "rest" is from the Hebrew verb shahvath from which is derived the noun shabbath or sabbath. Sabbath signifies "rest", not seventh, as some imagine. Under the Law there were sabbath days celebrated on days other than the seventh day.
VERSE 3
"And God blessed the seventh day, and sanctified it" — The seventh day was "blessed" in regard to what it was designed to bring forth; it was "sanctified" in being set apart for a special purpose.
Typically, it pointed forward to the millennium (Heb. 4) when there will be a general rest from the sinful works of flesh and the era will be set apart unto Yahweh. But though blessed and sanctified, there was no command originally to keep it in the manner defined under the Law. That came later, and was limited to Israel (Exod. 20:11; 31:17; Deut. 5:14). The day was blessed in regard to what it was designed to bring forth. The Lord taught that "the sabbath was made for man, and not man for the sabbath" (Mark 2:27). It was designed to bring forth fruit to the glory of the Father. It governed and limited the activities of an Israelite, requiring him to cease from normal labour and to devote the time to spiritual meditation and worship. Yahweh was to be honoured by Israelites ceasing from pursuing their own ways, seeking their own pleasure, and speaking their own words (Isa. 58:13), and by them replacing these activities with pursuing God's ways, seeking His pleasure, and speaking His words.
Possibly the spiritual lessons of the seventh day rest, as explained by Paul in the Epistle to the Hebrews (Ch. 4), were revealed to mankind prior to the Law, so that the principle of a daily resting from the works of the flesh would have been comprehended by the sons of God.
Nevertheless, the command to "keep the sabbath" had not then been issued. This is obvious from the fact that Moses was in ignorance of the Law of the seventh day rest prior to receiving the command to observe it (see Exod. 16). He had to instruct the Israelites in its use (vv. 23-30). Prior to then the nation ignored it. Later, when one was found breaking the sabbath, Moses himself was ignorant of the penalty attached to such infraction, until it was revealed to him by Yahweh (Num. 15:32-36). It is also clearly obvious, from the reasoning of the Lord, that the law of circumcision (the token of the Abrahamic covenant), predated and took precedence over the law of the sabbath (John 7:22-23).
In recording that God "blessed the seventh day, and sanctified it," Moses, who wrote Genesis, could have had in mind the purpose of Yahweh in setting aside the seventh day under the Law. He does not record that God "blessed and sanctified" it in Eden as was later incorporated into the national law of Israel and may have recorded the fact in this place for the instruction of the Egyptians used it for the dividing of time.
THE GENERATIONS OF
THE HEAVENS AND OF THE EARTH
Law, Sin, Death and the Promise of Redemption
Chapter 2:4-4:26 incorporating THE FALL: Divine Authority in Imposing Punishment
Chapter 2:4-5:31
Our Analysis shows that the Book of Genesis is divided into eleven parts, each headed by the statement: "The Generations of..." The first of these "generations" is announced in Genesis 2:4 and incorporates the narrative to Ch. 4:26. This second section sees man under probation, and tells how he fell from grace, and inherited the consequences: a nature impregnated with the law of sin and death, and hence sin-prone and death-doomed. However, the mercy of God is also manifested in the promise of redemption that He proclaimed before driving the sinning human couple from the Garden of Eden. Then follows the tragedy of the first murder in Chapter 4 when Cain killed Abel and so revealed himself as a seed of the serpent. This chapter dramatises the attitude of the religious world towards Christ as is evident in the bitter hostility that it shows towards the Truth to this day. The death of Abel is made good by the birth of Seth.
The section is divided into two parts:
1. Man under Probation — Ch. 2:4-25;
2. The Fall, and Hope of Redemption — Ch. 3:1-4:26.
CHAPTER TWO PROBATION
Adam is formed of the dust of the ground, and placed in the Garden of Eden with the pleasant duty of caring for it. He is instructed in the way of righteousness, and given a law which restrains his use of Edens products. The animals and their mates are paraded before him, so that he may name them; and as he is without suitable companionship, one is built up out of his side, whom he names Woman.
MAN UNDER LAW — Ch. 2:4-25 This section describes man's duties in Eden, the law to which he was subjected, the formation of the woman, and the first marriage.
Man Before The Fall — vv. 4-7 The formation of man is recorded in greater detail than in the first chapter.Whereas the creative work of chapter one is associated with the word Elohim (it occurs 35 times beforehand). The expression of "power" or "strength" that enabled the work to proceed; that of chapter two incorporates the name of Yahweh Elohim — as the purpose of creation is stressed.
VERSE 4
"These are the generations of the heavens and of the earth" — The word toldath, "generation" is from yaladh, "to bear, beget", but also denotes development. It is obviously in that sense that it is used in this place. Thus "the generations of the heavens and the earth" relates to developments that took place from creation onwards.
"When they were created, in the day" — In this context, the word "day" implies more than a single day of 24 hours, as it does also in Num. 7:84, where the term is used to describe a ceremony that took at least twelve days. It is to be noted that the restrictive words "the evening and the morning" are absent in contrast to the days described in Chapter 1. The omission appears to be due to the "rest" that, commencing on the seventh day, continued for some time afterwards. Hence that which was established on the seventh day was not brought to a completion, or an end, as were the previous creative acts. The "rest", which commenced on the seventh day continued until the advent of sin caused it to be broken, and compelled the Elohim to labour again for the redemption of man (Heb. 2:5).
"That Yahweh Elohim made the earth and the heavens" — At this point, Moses introduced the covenant Name of Deity for the first time. Evidently this was because the record now moves on to describe those events that led to the proclamation of the covenant.
The word "made" is asah as in Gen. 1:16, and does not of itself signify "create."
In the A.V., the verse ends with a comma, but the Revised Version concludes it with a full stop, and commences a new thought with v. 5. This is evidently correct. Having referred to the heavens and the earth, and so to the work accomplished on the second and third days, the next verse describes the barren state of the earth before God moved to bring forth life thereupon. At that stage, the earth had appeared above the waters, but it was completely devoid of life. Not a plant, not a single green blade was visible. The land, newly sprung from the waters (Gen. 1:10) presented a vista of bare hills and desolate mud flats. God had to bring forth life to His glory, which He proceeded to do; a token of the spiritual life that He has developed in mankind (described as being "of the earth, earthy", 1 Cor. 15:47) by the germinating power of the word, described as His seed to that end (1 Pet. 1:23).
VERSE 5
"And every plant of the field before it was in the earth, and every herb of the field before it grew" — The R.V. renders this, "And no plant of the field was yet in the earth, and no herb of the field had yet sprung up".
"For Yahweh Elohim had not caused it to rain upon the earth" — Until that time, the atmospheric conditions, and the normal provision of rain, familiar to us today, had not been established. Life had to be Divinely introduced to the dead earth, as the seed of Truth must be implanted in flesh before any fruit to the glory of God can be expected.
From this statement, some suggest that rain did not fall until the epoch of the Flood. But the statement does not necessarily teach this. If there were no rain before the Flood, from whence did the water come to form the rivers referred to in vv. 10-14? Furthermore, the sun and the moon were placed in such astronomical relationship to the earth as to provide for the various "seasons" (Gen. 1:14), a statement that implies, if it does not directly teach, a rainy season as well as a dry. After the Flood, Noah was promised: "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (Gen. 8:22), implying that these seasons were familiar to the antediluvians from the beginning.
"And there was not a man to till the ground" — This was a need that had to be provided, and was done so in Adam. The word "till" denotes work in any sense, and is usually labour consigned to a servant. In that regard, there is a Gospel-field to be served today. In one of his parables, the Lord explained, "the field is the (whole) world" (Matt. 13:38). Into that field was sent the second Adam, as Yahweh's servant, to tend it.
VERSE 6
"But there went up a mist from the earth, and watered the whole face of the ground" — This describes the power of evaporation, also mentioned by Solomon (Ecc. 1:7). Vaporous exhalations ascended to the aerial regions, where they were reformed in the shape of mist, to return and water the earth.
VERSE 7
"And Yahweh Elohim formed man" — The "covenant name" significantly is again introduced, because man is made in the "image and likeness of God", and so designed to reflect His glory. The verb "formed" is better rendered "moulded". Additional care was taken in his creation. He was carefully moulded out of dust (clay), and then the breath of life breathed into him.
If the "breath of life" provided man with an immortal soul, all other forms of life, including "creeping things" must possess immortal souls also — which is, of course, ludicrous. The very word by which man is described in the Hebrew memorialises his earthy origin. The word for "man" is ha-adam, "the adam". It is related to adamah, ground, and also to adorn, red, suggesting red earth.
"Of the dust of the ground" — The word of is in italics, indicating that there is no equivalent word in the Hebrew. The margin renders the literal Hebrew: "dust of the ground". This teaches that man is but animated dust, a definition endorsed by other Scriptures: Gen. 3:19,23; 18:27; Psa. 103:14; Eccles. 3:20; 12:7; 1 Cor. 15:47.
"Breathed into his nostrils the breath of life" — The words, nishmath chayim are literally "breath of lives". The expression is not limited to man, but is used generally for all things living, showing that the "breath of lives" is shared by all. Animals possess it as much as man (Gen. 7:22). It is a principle of natural life, and not of spiritual. Yet the Apostasy teaches that when God breathed into man's nostrils the breath of lives, a particle of the Divine essence was imparted to him in the form of an immortal soul. Fatal to this theory, however, is the statement of Isaiah who uses the same expression to describe man's low estate. He urged: "Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?" (Isa. 2:22). It is recorded that, at the Flood, "All in whose nostrils was the breath of life, died ... both man, and cattle, and the creeping things" (Gen. 7:22-23). Obviously they lacked immortal souls and all consequently perished (cp. 1 Cor. 15:28).
"And man became a living soul" — Man became a "living soul" and not an immortal soul. The word nephesh, soul, denotes the body; elsewhere it relates to the life: "the life {nephesh — soul) is in the blood" (Lev. 17:11, 14). In the O.T., nephesh occurs some 754 times. It is translated "soul" 476 times; "life" 119 times; "person" 25 times; " heart"16 times; "mind" 15 times; and by 37 other words, none of which occur more than ten times, and many only once but which are all subordinately related to the foregoing. In this large number of occurrences, the soul (nephesh) is specifically related to death some 326 times. In Hag. 2:13 it is rendered "dead body," and is likewise used of the dead in Lev. 19:28; 21:1; 22:4; Num. 5:2; 6:11; 9:6, 7, 10, etc.
In the N.T., "soul" is represented by the Greek psuche as the equivalent of the Hebrew nephesh. Of the 106 places where it occurs therein, in 45 places it is specifically said to be subject to death. In Matt. 6:25 where it is rendered "life", it is taught that from the soul spring the appetites of our present existence on earth. Both nephesh and psuche are derived from roots signifying to breathe; hence "a living soul" denotes a living, breathing creature.
Certainly the theory of an inherent immortal soul cannot be sustained by the teaching of the Bible. It declares that "the soul that sinneth shall die" (Ezek. 18:4). Of Christ who never sinned: "He poured out his soul unto death" (Isa. 53:12). And Paul adds the conclusive comment that apart from the bodily resurrection "they also that are fallen asleep in Christ are perished" (1 Cor. 15:18). How could he reason that such people are perished apart from a resurrection if they possessed immortal souls? Whether or not Christ rose from the dead, whether or not there be a resurrection of the dead, it could not be claimed that those "in Christ" perish if they possess immortal souls; decisive reasoning demonstrating that Paul knew nothing of such teaching.
The statement "man became a living soul" is quoted in 1 Cor. 15:45 by Paul to prove that there is a "natural body" in contrast to the "spirit body" received as the ultimate inheritance of the righteous. From Paul's use of this reference to the body that descends into the grave, it has been reasoned that the state of "the natural body" today is exactly the same as it was at the epoch of Creation when pronounced "very good" by God. But that is not so. Whilst human nature is essentially the same today as then, namely, a flesh and blood body animated by the breath of life, its condition is not as formerly. It was originally "very good" in kind and condition, but sin marred the original condition so that it became sin-prone and death-doomed. Whereas previously death was set before man only as a possibility consequent upon sin, he afterwards became subject to death, so that his decease became inevitable. In the beginning man was neither mortal (subject to death) nor immortal.
The Garden Established In Eden — vv. 8-14
An enclosed garden is established eastward in Eden for the habitation of man. Its location, according to the description in Genesis, is established as being adjacent to the conjunction of the Euphrates and the Tigris. The Garden foreshadowes the conditions to be expected during the Millennium (cp. Isa. 51:3; Rev. 2:7).
VERSE 8
"And Yahweh Elohim planted a garden" — In Hebrew, the word is gan, and denotes a place protected by a fence, underlining the principle of separation. Adam, made in the image and likeness of the Elohim, was set apart from the lower creation, and designed for a higher destiny. The Septuagint (Greek translation of the O.T.) renders the word as "paradise", the word used by the Lord in his promise to the thief on the cross (Luke 23:43), and found also in the symbology of Rev. 2:7. Paradise, or paradeisos, is a loan-word from the Persian language, and denotes a garden or a park. The "paradise" of Eden is typical of that state yet to be established on earth when Christ rules, and particularly in the Promised Land (Isa. 51:3).
"Eastward in Eden" — The Garden was geographically located eastward of what today is called the Middle East. This location is established by the rivers and lands named in this chapter, as well as by other passages of Scripture relating to Eden. Sennacherib made reference to the "children of Eden which were in Telassar" (2 Kings 19:12; Isa. 37:12), which was adjacent to Syria. Pharaoh's possessions extended to Eden (Ezek. 31:9, 18), and Tyre was found there (Ezek. 27:23; 28:13). Eden, therefore, was an area well known to the ancients. The word signifies Delight; thus the Garden of Eden was the Garden of Delight. Elsewhere it is called "the Garden of Yahweh" (Gen. 13:10). It evidently was a place of great fertility and beauty in which man could find satisfaction and delight.
"And there He put the man whom He had formed"— God provided man with all his needs, and hedged him in with delights.
VERSE 9
"And out of the ground made Yahweh Elohim to grow every tree" — Food in abundance was provided, for the nourishment and pleasure of the occupants.
"That is pleasant to the sight and good for food" — In the Garden of Delight everything was provided to satisfy Adam's needs: both culturally and physically. That which was "pleasant to the sight" such as flowers or foliage excited the interest and delight of Adam, whilst that which was "good for food" satisfied his physical needs.
"The tree of life also in the midst of the garden" — Adam's spiritual requirements were also provided for in the tree of life. From Rev. 2:7 it appears that the tree of life was a symbol of immortality, and this is supported by a description of its lifegiving qualities as described by the Elohim (Gen. 3:22). The tree of life is likened to the Divine Wisdom (Prov. 3:18), the fruit of the righteous (Prov. 11:30), a wholesome tongue (Prov. 15:4), and so forth. They all, being related to the Truth, lead to life eternal (1 Pet. 1:23-25).
The Tree of Life occupied a place in the "midst of the garden" with the "tree of knowledge of good and evil" (cp. Gen. 3:3). Here were symbolically provided the two choices for mankind: obedience or sin; life or death.
"And the tree of knowledge of good and evil" — Good and evil represent the extremes of knowledge and thus serve as an idiom for completeness, comprehending all within the two opposites. In Deut. 1:39 and Isa. 7:14-17, lack of knowing good and evil indicates immaturity, whereas in 2 Sam. 14:17; 1 Kings 3:9 knowledge of such denotes maturity. In 2 Sam. 19:35 the expression is used with regard to the virility of the body to respond and enjoy such experiences. The ability to discern between good and evil is treated as a Divine attribute (2 Sam. 14:17; 1 Kings 3:9; Prov. 15:3).
The expression, therefore, denotes the attainment of adulthood. Before they partook of this tree, Adam and Eve were in a state of innocence and immaturity, in that they did not comprehend experimentally the things that make for good and those that make for evil. It probably was the intention of the Elohim to introduce Adam and Eve to the tree at the right time, so that their sin lay in partaking of it before being permitted to do so (cp the obedient example of the Lord Jesus: Phil. 2:6). The change was instantaneous: "they knew that they were naked." They were suddenly projected into a state of maturity by their own indiscretion, without being properly prepared for it. In Elpis Israel, Bro. Thomas comments: "All the posterity of Adam, when they attain the age of puberty, and their eyes are in the opening crisis, begin to eat of the Tree of the Knowledge of good and evil. Previous to that natural change, they are in their innocency."
The word "knowledge" in the Hebrew is from a root signifying to know from personal observation. Eating of the forbidden fruit brought the human pair into close proximity to good and evil. Their eyes were opened to moral principles, to discern that they were no longer in innocency; and physically they were made conscious of a change or difference in body. The evil they experienced was the working of the law of sin and death; the "good" brought home to them included a recognition of the need of a covering. Adam was warned against eating of this tree because, though an adult in stature, he was not sufficiently developed in mind or experience to use the resultant knowledge properly; that is "to refuse the evil and choose the good." Indeed, Christ alone has done that (Isa. 7:15). The exhortation to Adam's descendants is to "seek good, and not evil, that ye may live: and so Yahweh Sabaoth shall be with you. Hate the evil, and love the good that Yahweh Sabaoth will be gracious" (Amos 5:14,15). The experience in Eden teaches that there is certain knowledge that is best kept from immature minds until they are able to properly receive it. Worldly philosophy rejects that conclusion, however, but the result of doing so is not good. For further notes, see Gen. 3:22.
VERSE 10
"And a river went out of Eden to water the garden" — This river is typical of the river that feeds the "wood of life" (Rev. 22:1-2; Ezek. 47:1,12) and which is represented as providing the means of food and refreshment for man (Isa. 33:21).
In referring to the mercy, righteousness, and lovingkindness of God, the Psalmist stated prophetically: "Thou shalt make them drink of the river of Thy Eden" (pleasures or delights; Psa. 36:8). In fulfilment of this, Christ declared: "He that believeth on me, as the Scripture hath said, Out of his belly shall flow rivers of living water" (John 7:38).
"And from thence" — The Hebrew word shawm, in its secondary sense, signifies "outside of or "distance from." This suggests that a single stream flowed through Eden dividing into four parts. As the river was both literal and typical, and in the latter relationship stands for the Truth, it is appropriate that it divide into four heads; for the hope of Israel has a four-fold division, and the Gospel record of the Lord Jesus is recorded in four parts: Matthew, Mark, Luke and John; answering to the four faces of the Cherubim (Ezek. 1), the combined glory of which was manifested by the Lord.
"It was parted and became into four heads" — The Hebrew roshim signifies principal ones or chief ones.
VERSE 11
"The name of the first is Pison" — Pison signifies full flowing or increase. It is identified by some with the Phasis which flows west of the Euphrates. It is described as "first" because it was nearest Moses who wrote this record in Arabia.
"That is it which compasseth the whole land of Havilah, where there is gold" — To "compass" is to separate, to turn about or encircle. The circle is a symbol of eternal life. Havilah, itself, can signify "circle," from a root giyl (cp. Zech. 9:9), to whirl around in an excess of joy or travail. The land of Havilah is later identified with Arabia (Gen. 25:18; 1 Sam. 15:7) and comprised a portion of the land promised to Abraham (Gen. 13:14; 15:18). The whole description is strange if considered only geographically. That it provides a literal description of the locality of Eden and its garden, there is no doubt. But the Spirit evidently requires us to see something more in the description: it has a hidden typical meaning. If we consider the Garden of Eden typically, and view the river that ran through it as a foreshadowing of the River of God (Psa. 46:4) expressive of the Truth in Christ Jesus, the four chief streams typically illustrate lessons that one must learn in order to partake of the Tree of Life (Rev. 2:7). What is the first lesson? It emphasises the principles of separation (compasseth), eternal life (Havilah, circle), and faith represented by gold (see 1 Pet. 1:7).
VERSE 12
"And the gold of that land is good" — This would be a strange statement in such a context if it were only to be interpreted literally. There is also a typical foreshadowing of something greater. As to the literal significance, the gold of that land is described as "good" as relating to native gold free from the admixture of earthy substance because of the cleansing action of the water. Faith, likewise, is associated with water, and the gold of faith is good.
"There is bdellium" — There is confusion as to what bdellium is. Gesenius identified it as a precious stone, and some have rendered it as "pearl". On the other hand, Kitto, adopting the opinion of Josephus, defines it as a costly aromatic gum, famous for its medicinal qualities. Significantly, in Numbers 11:7, it is associated with the manna which is described as "the colour of bdellium." Its costliness, pleasant odour, healing qualities, and connection with manna, all point forward, in a figurative sense, to the Lord Jesus, the true manna of life (Rev. 2:17).
"And the onyx stone" — The onyx stones are described as "stones of memorial" (Exod. 28:12). Two of them were placed on the shoulders of the ephod worn by Aaron, and inscribed with the names of the children of Israel. The onyx was a very precious stone (Job 28:16), and, from its Hebrew name, it was evidently a very brilliant stone. Therefore, it is not to be confused with the onyx of modern times which is neither precious nor brilliant. The Hebrew word shoham is from a root signifying "to shine with the lustre of fire" (Soltau). On the breastplate, the onyx represented Asher, whose name means "blessing."
Thus the first of the divisions into which the main river was divided speaks of separation, eternal life, faith, healing and blessing.
VERSE 13
"And the name of the second river is Gihon" — The word signifies "the bursting," or "the bubbling forth." It suggests the force by which this river gushed forth from the main source.
"The same is it that compasseth the whole land of Ethiopia" — It encircles, or separates the land of Ethiopia of which no words of commendation are added. Cush or Ethiopia was to the east of the Euphrates. It was named Khuzistan, or the land of Khus or Cush. Cush signifies "black" or "hot," a symbol of that which is evil. The gushing waters of the Gihon divided off the dark land of Cushistan.
VERSE 14
"And the name of the third river is Hiddekel" — The Hiddekel is the Tigris. The name, according to some (see Smith's Dictionary) signifies "the darting arrow". In Isaiah 49:2, Christ is likened to "a polished shaft," which, as a darting arrow, will be aimed at Gog, the political man of sin, at the coming of the Lord.
"That is it which goeth toward the east of Assyria" — The Hebrew is literally "goeth east of Assyria". The word signifies "the front" and is so rendered in the R.V.: "which goeth in front of Assyria." Assyria, or Asshur, according to Dr.
Strong, signifies straight or successful, and perhaps relates to the ruthless development of that nation. There is a latter-day Assyrian (Mic. 5:5), the Russian Gog, which ruthlessly pursues an aggressive policy of conquest, but which is to be overthrown by the arrow of Yahweh's providing. It is significant that when Daniel saw the vision of the multitudinous man, representative of the saints in glory, he was "by the side of the great river, which is Hiddekel" (Dan. 10:4). He also describes this multitudinous man as being "upon the waters of the river" (Dan. 12:7), as though guiding its course. He was told that there is a time limit to the power of the nations, at the conclusion of which they will be subdued (v. 7).
"And the fourth river is Euphrates" — Euphrates signifies The Sweet, so called, it is said, from its pleasant flavoured waters. It is frequently referred to in Scripture as "the river," or "the great river." It forms the northern boundary of the land promised to Abraham, which is said to stretch from the Nile to the Euphrates. The Garden of Eden, with its Tree of Life, and its Water of Life, links the paradise of unfallen man to that of redeemed man. That latter, too, is fed by a stream of living water "springing up into everlasting life" as the Lord told the woman of Samaria (cp. John 4:14; John 7:37-38).
The river in Eden was divided into four parts, and, significantly, the spring of living water, representative of the Truth in Christ Jesus, has come to us in four parts, answering to the four Gospel accounts. Those Gospel records are full flowing as the Pison, revealing the hope of eternal life, the gold of faith, and the sustaining manna. They gush forth with enthusiasm like the Gihon, separating those who partake of its message as that river did from the land of Cush who was cursed of God. They reveal the identity of the Darting Arrow who is destined to destroy the latter day Assyrian. Finally they are sweet like the Euphrates, satisfying to the thirsty soul (Psa. 19:7-8; Isa. 55:1-2; Matt. 5:6). A careful consideration of the description of the four rivers of Eden strongly implies that it is intended as being typical of Yahweh's purpose as suggested above. This is reinforced by the fact that The Apocalypse takes hold of some of the features of Genesis, using them as symbols of the Divine purpose in Christ. Hence the Lord made use of the Tree of Life and of Paradise, or the Garden in Eden, as typical of his purpose (Rev. 2:7).
Man Brought under Law — vv. 15-17 In the Garden man is given two tasks: to dress and to keep it. He is also made subject to law, and prohibited from partaking of the Tree of Knowledge of Good and Evil. In doing so, God made clear His own sovereign dominion over man, and man's subordinate relationship to Him. God has this right because He is Creator and man is creature. The exercise of that which is right gives man the opportunity of demonstrating his loyalty and love of God Who has provided all things for his benefit.
VERSE 15
"And Yahweh Elohim took the man, and put him into the garden of Eden to dress it and to keep it" — In an agricultural context, dress means to cultivate and tend in any way necessary, whilst to keep denotes to keep an eye upon, observing and providing any help that is necessary. So man was set to do tasks which contributed to his wellbeing and happiness. Mankind needs labour and interests outside of himself to attain unto real happiness and contentment, and hence Adam was given these simple duties to perform which contributed to the supply of his own needs. True happiness is found in harmonious co-operation with God; not in idleness. Paul taught that "if any would not work, neither should he eat" (2 Thess. 3:10). He also exhorted that "not the hearers of the law are just before God, but the doers of the law shall be justified" (Rom. 2:13). James taught that faith without works is dead (James 2:20,24). Adam was offered both opportunities in the Garden of Eden.
VERSE 16
"And Yahweh Elohim commanded the man saying, Of every tree of the garden, thou mayest freely eat" — God's first commandment is recorded in this and the following verse. It was simple and direct, and such as was appropriate to the inexperience of Adam. He could eat of all trees except one: the "tree of the knowledge of good and evil. Note the margin: "eating thou shalt eat".
VERSE 17
"But of the Tree of the Knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" — Being made in the "likeness of the Elohim", Adam was capable of moral development. To that end, it was essential that he be subjected to law, and accordingly, a prohibition was placed upon eating the fruit of the Tree of Knowledge of Good and Evil, at least until the time that God adjudged that Adam was capable of doing so without harm. The command was a negative one, setting forth what he must avoid; but his education was not limited to this prohibition, for he was also to "dress and keep" the garden, and doubtless he would require some guidance in that direction. Indeed, there are hints given of other instructions given him at that time. It is obvious, from Gen. 3:8, that the Elohim were in the habit of visiting Adam to converse with him, and doubtless they would teach him of the purpose of God in creation. Some such education was essential for his moral development. Though Adam, in accordance with all creation, was "very good" in physical condition, he was still "of the earth, earthy", and though, unlike the rest of creation, he was made in the "likeness" of the Elohim, and therefore capable of manifesting their intellectual and moral qualities, these had to be developed in him. They required the motivation of God's Word in which he had to be instructed. In Elpis Israel, Bro. Thomas suggests:
"The interval between their formation and their transgression was the period of their novitiate. The Spirit of God had made them; and during this time, 'the inspiration of the Almighty was giving (them) understanding' (Job 33:4; 32:8). In this way, knowledge was imparted to them. It became power, and enabled them to meet all the demands of their situation. Thus, they were 'taught of God,' and became the depositories of those arts and sciences, in which they afterwards instructed their sons and daughters, to enable them to till the ground, tend the flocks and herds, provide the conveniences of life, and subdue the earth" (p. 72).
Again, note the margin, "dying thou shalt die". It would not be an instantaneous, summary execution "in that day".
The Formation of Woman — vv. 18-22. "Adam... had no companion who could reciprocate his intelligence! none who could minister to his wants, or rejoice with him in the delights of creation; and reflect the glory of his nature. The Elohim are a society, rejoicing in the love and attachment of one another; and Adam, being like them though of inferior nature, required an object which should be calculated to evoke the latent resemblances of his similitude to theirs. It was no better for man to be alone than for them. Formed in their image, he had social feelings as well as intellectual and moral faculties, which required scope for their practical and harmonious exercise. A purely intellectual and abstractly moral society, untempered by domesticism, is an imperfect state. It may be very enlightened, very dignified and immaculate; but it would also be very formal, and frigid as the poles. A being might know all things, and he might scrupulously observe the Divine law from a sense of duty; but something more is requisite to make him amiable, and beloved by either God or his fellows. This amiability the social feelings enable him to develop; which, however, if unfurnished with a proper object, or wholesome excitation, react upon him unfavourably, and make him disagreeable. Well aware of this, Yahweh Elohim said, 'It is not good that the man should be alone. I will make him a help fit for him'"(Gen. 2:18) — Elpis Israel p. 47.
VERSE 18
"And Yahweh Elohim said, it is not good that the man should be alone" — Complete isolation is not beneficial; man needs companionship to provide scope for the development of such Divine qualities as love, consideration, sympathy, responsibility and mutual understanding.
"I will make him an help meet for him" — The Hebrew words, ezer kenegdo are literally "one as his front," that is, his counterpart. The margin renders it, "one as before him." Bro. Thomas gives, "a help fit for him." The Berkeley Version has, "a suitable helper, completing him." Eve was the female counterpart of Adam, so that together they made one whole or complete unit. Each was designed to bring out the best in the other, and by their mutual cooperation to reflect a way of life that would be to the glory of their Creator. In The Law of Moses, p. 219, Bro. Roberts comments:
"Man is for strength, judgment and achievement; woman is for grace, sympathy and ministration. Between them, they form a beautiful unit: 'heirs together of the grace of life'."
The formation of Eve has a powerful spiritual lesson. What does Christ, the second Adam, desire to see in his perfected Bride? Exactly what Yahweh designed in Eve for Adam: a feminine counterpart of himself (cp. 2 Cor. 11:2-3).
VERSE 19
"And out of the ground Yahweh Elohim formed every beast of the field, and every fowl of the air" — As this statement stands in the A.V., it would imply that the beasts were formed after Adam, and this has caused some to conclude that in Chapters one and two, Genesis contains two conflicting accounts of creation. However, the Hebrew can be translated in the past tense, Rotherham renders: "Yahweh had formed."
"And brought them unto Adam" — The pronoun them is printed in italics as the translators' indication that there is no comparable word at this place in the Hebrew text. As it stands in the A.V., the statement would suggest that every creature was brought to Adam to be named prior to the formation of woman, all of which took place on the sixth day (Gen. 1:26-31). It would have been a tremendous task within such a short compass of time, for Adam to inspect and name every one of the various forms of animal life that had been brought into being; and the Hebrew does not require it. If the pronoun them is eliminated (as the Hebrew text would permit), the reading would suggest that only certain species were brought before Adam. They were brought to him by the Elohim, as later, the animals were gathered unto Noah, to be taken into the Ark. Adam was able to view and name the lower creation over which he had been promised dominion. At that time, none of the beasts were carnivorous (cp. Gen. 1:29-30), as afterwards some of them became. The fierce preying of beast upon beast was not then in evidence as it was after the curse was imposed upon the lower creation (Gen. 3:14). In Eden, the wolf dwelt with the lamb, the leopard lay down with the kid, and the lion ate straw like the ox — as will be the case again when the Kingdom is restored (Isa. 11:6-7).
"And whatsoever Adam called every living creature, that was the name thereof — The Elohim did this to "see" what Adam would call them. Moreover they obviously found pleasure in what they saw and heard, for they endorsed the names that Adam gave to those living creatures brought before him for his inspection. The Elohim evidently rejoiced in the mental acumen and insight displayed by their protege, and recognised in this a mental ability "in their likeness" transcending the lower creation. Names in the Bible are not artificial, as they are among Gentiles. They generally express the real characteristics of the person, living creature, or object named. Adam, in his unfallen state, must have possessed an instinctive perception of the true nature of the animals brought before him, such as has been lost in this artificial and sophisticated age.
VERSE 20
"And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him" — This does not mean that the animals were paraded before Adam to ascertain from among their number as to whether there was a "help fit for him," but rather, at the conclusion of the inspection, there was a sense of loneliness as far as Adam was concerned. He observed that all the creatures brought before him came in pairs; each had its mate. But Adam had no counterpart of himself. The Elohim had stated glory of God', whom she was to revere as her superior.
"The sympathy of the mutually independent earthborns of the field, is purely sensual; and in proportion as generations of mankind lose their intellectual and moral likeness to the Elohim, and fall under the dominion of sensuality; so the sympathy between men and women evaporates into mere animalism. But, I say, such a degenerate result as this, was not the end of her formation. She was not simply to be 'the mother of all living;' but to reflect the glory of man as he reflected the glory of God"
The sleep of Adam, during which Eve was formed, is a typical foreshadowing of the death of Christ, through which his Bride was, and continues to be, brought into being (cp. Eph. 5:25). The same expression is used in regard to Abraham, who likewise experienced a sleep, which typified his death (Gen. 15:12). Such a "deep sleep" was brought to bear upon Adam as may be experienced by a patient under the influence of an anaesthetic; and so the first operation was conducted.
"And He took one of his ribs" — The word tsela, from tsala "to incline," is nowhere else used for "rib," but is translated "side" (e.g. Exod. 25:12). Exactly what part, or how much, of Adam's side was taken from him is not revealed. But whatever part it was, it transferred the feminine qualities of the man to Eve, his wife (Eph. 5:22). She became his counterpart; and she, complementing him, made him complete.
"And closed up the flesh instead thereof — Adam was healed of any disadvantage connected with the operation, and completely restored. So also was the second Adam in being raised from the dead, and changed into an immortal being. All this is typical of the formation of the second Eve, the Bride of Christ. The Lord was put to death, his side was pierced by the soldier's spear, and through his perfect sacrifice, his Bride, the second Eve, was brought into existence. There will, therefore, be found in her a mutual sympathy with the aspirations, objectives, and purposes of her Lord. She will be in submission to him, as wives are divinely instructed to be; and she should aim to be a counterpart of what he is.
In Christ, of course, the Bride is made up of male and female members so that these words must apply to both.
VERSE 21
"And Yahweh Elohim caused a deep sleep to fall upon Adam, and he slept" — Paul refers to the formation of Eve as typical of the formation of the Bride of Christ (see 2 Cor. 11:1-2; Eph. 5:25-26). Upon this theme, Elpis Israel beautifully comments as follows:
"Previous to the formation of this help, God caused 'every living soul' (kol nephesh chayiah) to pass in review before Adam, that he might name them. He saw that each one had its mate: 'but for him there was not found a suitable companion.' It was necessary, therefore, to form one, the last and fairest of His handiworks. The Lord had created man in His own 'image and glory'; but He had yet to subdivide him into two: a negative and a positive division... male and female, yet one flesh. The negatives, or females, of all other species of animals, were formed out of the ground (Gen. 2:19); and not out of the sides of their positive mates; so that the lion could not say of the lioness, 'This is bone of my bone, and flesh of my flesh; therefore shall a lion leave his sire and dam, and cleave unto the same lioness for ever.' The inferior creatures are under no such law as this ... they have no second selves; the sexes in the beginning were from the ground direct; the female was not of the male, though the male is by her: therefore, there is no natural basis for a social, or domestic, law to them.
"But in the formation of a companion for the first man, the Lord Elohim created her upon a different principle. She was to be a dependent creature; and a sympathy was to be established between them, by which they should be attached inseparably. It would not have been fit, therefore, to have given her an independent origin from the dust of the ground. Had this been the case, there would have been about the same kind of attachment between men and women as subsists among the creatures below them. The woman's companionship was designed to be intellectually and morally sympathetic with 'the image and likeness'.
VERSE 22
"And the rib, which Yahweh Elohim had taken from man, made he a woman" — To emphasise the uniqueness of what had been done, a different verb is now used. It is the word yiben, from banah, signifying "to build" (see margin). The gradual development of Eve from the living part of that which Adam supplied is thus implied. The Bride of Christ is still being built, and will not be completed until she becomes perfected (Eph. 5:27) in becoming "a partaker of the divine nature" (2 Pet. 1:4). The Ecclesia, as constituting many "living stones," is being built into a holy temple (1 Pet. 2:4-5), an habitation of God by the Spirit (Eph. 2:20-22).
"And brought her unto the man" — The purpose being to secure his appraisal and approval. In like manner, the Elohim have been supervising the development of the Ecclesia throughout the ages (Heb. 1:14), and in the time appointed will present the Bride to the second Adam for his appraisal and approval.
The First Marriage — vv. 23-25
The marriage in Eden foreshadows the marriage of the Lamb referred to in Revelation 19:7-8, and described in the Song of Solomon. Both marriages are unique, for both parties to it owe their existence to a common parent, and in each case, the formation of the Bride is out of her husband. On the eve of his death (his deep sleep), Christ prayed to the Father on behalf of his multitudinous Bride: "That they may be one; as Thou Father, art in me, and I in Thee, that they also may be one in us, that the world may believe that Thou hast sent me" (John 17:21). There was a unity in the marriage in Eden, and there will be a unity in the marriage of Christ and his Bride, quite unlike any other.Adam submitted to the "deep sleep" and the surgical operation in order that his wife might be formed; and Christ willingly submitted to a sacrificial death and rose for the same reason. Each could describe his Bride, as could no other husband: "This is bone of my bone and flesh of my flesh." A great sacrifice was paid by each that his Bride might be formed. The Apostle exhorts: "Husbands, love your wives, even as Christ also loved the Ecclesia, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious Ecclesia, not having spot or wrinkle, or any such things; but that it should be holy and without blemish" (Eph. 5:25-27). The record in Genesis should be studied in conjunction with the Song of Solomon, Revelation 19, Psalm 45, and Paul's exposition in Ephesians 5:29-33.
VERSE 23
"And Adam said, This is now bone of my bones, and flesh of my flesh" — He recognised that Eve was built up out of himself, and claimed her as his own in a very real sense. Christ likewise will be able to describe the perfected Ecclesia in the same terms. Paul quotes this statement in Ephesians 5:30, and applies it to the relationship that is sustained between the true Ecclesia and Christ, but not to the normal relationship that exists between husband and wife. No husband can say of his wife that she is "bone of my bones, and flesh of my flesh." Only Adam could say that of Eve, and Christ of his Bride. Normally, in Western countries at least, marriage is a matter of mutual agreement; it was not so in Eden, nor is it in relation to Christ. Each of the two Brides owes her existence to her husband. Therefore a careful consideration of Paul's words will reveal that though he has been previously expounding upon normal marital relationships, he does not relate this passage from Genesis 2:23 to such, but limits its application to Christ and the Ecclesia (see v. 32). He specifically states: "This is a great secret; but I speak concerning Christ and the Ecclesia." The same union, fellowship, mutual sharing of ideals and objectives as one would expect to find in two so closely related as Adam and Eve will exist between Christ and the Ecclesia. He demonstrated the extent of his love by dying for his beloved that she might be brought into existence; what is she prepared to do for him?
"She shall be called woman because she was taken out of man" The Hebrew for "woman" is Isha, and signifies out of ish, or man. Previously the word Adam had been translated man; here we have ish. It denotes a higher status of manhood than does the earth-bound Adam. Ish is Adam's name for himself. It implies that he comprehended the higher destiny set out for himself in being made "in the image and likeness of the Elohim." Moreover, when Adam submitted to the deep sleep and the operation necessary to the formation of Eve, he demonstrated that he was prepared to sacrifice for his wife, and, by so doing, claimed the name Ish rather than mere Adam (red earth). Ish is the title used of God wherever He is referred to as a man (see e.g. Exod. 15:3). The second Eve, though of Adamic nature, has been developed out of the side of Ish, the "man" Christ Jesus, and ultimately will possess the Divine nature that is his today.
VERSE 24
"Therefore shall a man leave his father and his mother" The whole of this verse is quoted by the Lord Jesus to explain the marriage state as God designed it (Matt. 19:5; Mark 10:7-8); whereas Paul cites this section of it (Eph. 5:31) to illustrate the separateness demanded of a person in embracing the Truth.
The relationship between Christ and the Ecclesia is similar to that existing between husband and wife. The figure is even applied to the establishment of a family. It is the will of the Father that the Ecclesia should have a numerous offspring (see Isa. 53:10; Gal. 4:26). To that end, men and women are called by the Gospel to separate themselves from worldly aspirations, and to take on the name of Jesus Christ, as a woman assumes the name of her husband (Acts 15:14; Rom. 7:4). Paul taught: "For this cause (i.e. to become part of the multitudinous Bride of Christ) shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great secret: but I speak concerning Christ and the Ecclesia" (Eph. 5:31-32).
When a person renounces the religious and social world about him for Christ, he fulfils the requirements of this verse. He figuratively leaves his "father and mother," and "is joined unto his wife." This wife (Christ's Bride) in her full glory, and on her marriage day, is prophetically set forth in Psalm 45 in such a way as to show that separation and dedication are basic to her beauty:
"Hearken, daughter,and consider, and incline thine ear; Forget also thine own people, and thy father's house; So shall the king greatly desire thy beauty, For he is thy Lord; and worship thou him' (vv.10-11).
A contrast to this figure is that of the spiritual adulteress (see James 4:4; Rev. 2:14). An adulteress in that sense, is one who is unfaithful to Christ, setting aside her vows of separateness, and seeking to cultivate the friendship of the world or embrace a false religion (Jer. 3:1-2; Hos. 2:1-5). Separation and faithfulness are essential to an acceptable life in Christ. "Wherefore," wrote Paul, "come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty" (2 Cor. 6:17-18).
This Father-child relationship is predicated on separation, apart from which the Father will not accept any as His own. Thus Abram was commanded to "come out" from his father's house (Gen. 12:1-2) and this has been the condition of Yahweh's call ever since. The principle is illustrated in the requirements of true marriage.
The decree in Eden, however, not only states that a man "shall leave his father and his mother," but in addition that he "shall cleave unto his wife." He takes her unto himself in a very real and personal union which should be quite unique in his relationship .
"They shall be one flesh" — The Septuagint Greek version, together with other versions, reads, "they two," and this is the way in which the passage is quoted in the N.T. Most likely, the original Hebrew reads that way, and is cited in the N.T. Scriptures.
The cleaving of a man to his wife, and the consequent union of them both as "one flesh," constitutes true marriage. It implies complete identification each with the other both intellectually and physically.
The passage teaches that marriage is a life-time contract. The Lord quoted it, together with Gen. 1:27, in his discussion with the Pharisees and his disciples, when replying to their questions concerning divorce and remarriage. When they quoted the concession granted by Moses on divorce, he pointed out that this was only provided because of "the hardness of heart" on the part of mankind, and stated that it was not according to the will of the Father (see Mai. 2:16). To prove his point, Jesus quoted this original commandment of God, and declared that "what God had joined together, let not man put asunder" (Matt. 19:5; Mark 10:6).
On the other hand, Paul quotes these words to illustrate how two actually become one, and as to what constitutes real marriage. Marriage is not a mere legal, or contractual union, but an actual one based upon a vow made and a physical union achieved. This "union of the flesh" is a very intimate and involving compact, by which the two become one. The principle of a physical union is emphasised by Paul when he states that intercourse with a prostitute makes both parties "one" (1 Cor. 6:16); such harlotry thereby imitates the physical union which is properly achieved in the marriage bonds.
Marriage was designed to perpetuate and extend the human race in accordance with the will of God. God so constituted man and woman from the beginning that an instinctive urge causes them to seek each other in marriage; and a natural act, for which God has made provision in the constitution of the sexes, is the means of effecting His purpose of making both one, and extending the human race. There is nothing evil in the sexual act when legitimately engaged in; it is designed to produce life to the glory of a father. It becomes itself a type of that personal, intimate relationship between Yahweh and true worshippers by which the seed of Truth is implanted in them by the Father (1 Pet. 1:23), which produces a new life to His glory. It is rather significant that when the Lord declared: "This is life eternal that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent" (John 17:3), he used an expression that describes the most intimate act between two persons: "to know" (i.e. in such a way as to produce seed — cp. Gen. 4:1).
Thus marriage, as instituted in Eden, required an intellectual, moral and physical unity between the two parties, such as would produce fruit in the form of offspring.
It should be noted that whereas these words appear at first glance to have been from Adam's lips, as a continuation of verse 24, the Lord makes it clear that they actually were pronounced by Yahweh Himself (see Matt. 19:5), thus adding tremendously to their full import. The word rendered "cleave" is from the Heb. dabak carrying the meaning "to cling to"; "to adhere" (see Job 38:38; Jer. 13:11). When the Lord quoted these words, he used the Greek equivalent word proskollaomai, meaning "to join fast together"; "to glue"; "to cement".
VERSE 25
"And they were both naked, the man and his wife, and were not ashamed" — They were innocent without sin, both in their relations with each other, as well as in their fellowship with the Elohim. They had no sin on their conscience, nor shame in their countenance.
The Privileges and Responsibilities of Marriage
Christ's use of Genesis 2:24 teaches that marriage is for life, and should not be sundered by man (see Matt. 19:4-6; Mark 10:5-9). A husband and wife should be "one," mutually sharing each other's hopes, joys, sorrows, aspirations and ideals; and thus, "as one flesh," should not be separated. Yahweh "hates" putting away (Mai. 2:15-16).
Paul quoted Genesis 2:24 to show that the "unity" therein expressed is fully established when marriage is consummated by sexual intercourse (see 1 Cor. 6:16); which thus should play an important part in married life (1 Cor. 7:5).
In Ephesians 5:31, he uses this verse to illustrate the personal, intimate relations between Christ and the Ecclesia. These provide guidelines to normal marriage. Let the wife be in subjection to her husband as the Ecclesia is to Christ; let her revere him as she would the Lord; and let the husband respect his wife, and render to her due benevolence in the manifestation of a true sacrificial love that seeks her good before his own. As a man seeks his bride, so Christ has sought the Ecclesia (Acts 15:14; 2 Cor. 11:2-3). She is now espoused to him, so that each might develop in their appreciation and understanding of each other, but when the marriage is come (Rev. 19:7), he will be united forever with her.
In Galatians 3:28 Paul implies that originally there was a greater unity and equality between Adam and Eve than afterwards existed, when the woman was placed in greater subjection to her husband (Gen. 3:16). This full unity and equality will be restored in Christ.
God declared that "it is not good" for a man to remain single — the responsibilities, the need for mutual understanding and consideration, the exercise of unselfish love that successful marriage demands, helps in a practical way to develop Christ-like qualities (Eph. 5:24-32). Paul, of course, was not married in the normal sense, but was married in a spiritual sense — to the Ecclesia. He manifested to the Ecclesia the same consideration, forbearance, and love, as a husband should do towards his wife (1 Cor. 7:32-34). Paul taught that "the woman was made for man" (1 Cor. 11:9); thus she was designed to bring out in him the best qualities of social behaviour. She will do this providing she observes her obligations in a successful marriage (Eph. 5:22-24).
We should always remember that God established marriage (Gen. 2:24), designing it as the channel of the fulfilment of the Divine purpose (1 Tim. 2:15; Gen. 3:15). Christ endorsed this by gracing a marriage with his presence (John 2:1-2), re-affirming the original Edenic ordinance (Matt. 19:4-9), and blessing the fruits of it (Matt. 19:13-15).
Marriage types the union between Yahweh and Israel (Isa. 54:5; Hos. 2); between Christ and the Ecclesia (2 Cor. 11:2; Eph. 5:22-23).
Even better than physical marriage is spiritual espousal to Christ (Mat.19:12; 1 Cor. 7:1, 8, 32-38); though celibacy for Christ's sake, is only advocated under certain conditions (Matt. 19:12; 1 Cor. 7:9). Nevertheless, in view of this superior union, there should not be over-anxiety for marriage (1 Cor. 7:34-38); rather it is better to recall that the sin of the antediluvians stemmed from an unwise desire for marriage that made their unions sinful (Gen. 6:1-2) and that this would be a characteristic of the last days (Matt. 24:38), and an attitude to avoid. Thus marriage should be only in the Lord for those who have embraced Christ (1 Cor. 7:39).
Finally, Paul makes the point that if an unbelieving partner will not live peaceably, or in a manner to permit the functions of proper worship, it is best to separate (1 Cor. 7:10-16; Ct. 1 Pet. 3:1-6).
REFERENCE LIBRARY
Genesis Expositor - HP Mansfield
Elpis Israel - John Thomas
Smith's Bible Dictionary
Strongs Concordance
The Berkeley Version
The Law of Moses - Robert Roberts
PARAGRAPH QUESTIONS:
- Did it rain prior to the flood?
- What was Gods command to the man and the woman?
- How was the woman made?
- On what day is the Sabboth?
- Who is Eve subject to?
ESSAY QUESTIONS
- Explain the meaning of the soul.
- What is gold a symbol of; explain why this is so.
- Compare marriage with life in Christ.
- What is the signicance of the four rivers of Eden, and how do they relate to the Cherubim (Ezekiel chapter 1)
- How does Eden reflect the Millenium?