15Then the LORD God took the man and put him into the garden of Eden to cultivate it and keep it. 16The LORD God commanded the man, saying, “From any tree of the garden you may eat freely; 17but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.”

      18Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him.” 19Out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name. 20The man gave names to all the cattle, and to the birds of the sky, and to every beast of the field, but for Adam there was not found a helper suitable for him. 21So the LORD God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. 22The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man.

23The man 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.”

24For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. 25And the man and his wife were both naked and were not ashamed.

Parallel Verses

New American Standard Bible (©1995)
The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold.

GOD'S WORD® Translation (©1995)
The name of the first river is Pishon. This is the one that winds throughout Havilah, where there is gold.

King James Bible
The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

Douay-Rheims Bible
The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.

Darby Bible Translation
The name of the one is Pison: that is it which surrounds the whole land of Havilah, where the gold is.

English Revised Version
The name of the first is Pishon: that is it which compasseth the whole land of Havilah, where there is gold;

Webster's Bible Translation
The name of the first is Pison, which compasseth the whole land of Havilah, where there is gold;

World English Bible
The name of the first is Pishon: this is the one which flows through the whole land of Havilah, where there is gold;

Young's Literal Translation
the name of the one is Pison, it is that which is surrounding the whole land of the Havilah where the gold is,

Cross References

Genesis 2:12 The gold of that land is good; the bdellium and the onyx stone are there.

Genesis 2:13 The name of the second river is Gihon; it flows around the whole land of Cush.

Genesis 25:18 They settled from Havilah to Shur which is east of Egypt as one goes toward Assyria; he settled in defiance of all his relatives.

Hosea 11:12 Ephraim surrounds Me with lies And the house of Israel with deceit; Judah is also unruly against God, Even against the Holy One who is faithful.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 8-15

Man consisting of body and soul, a body made out of the earth and a rational immortal soul the breath of heaven, we have, in these verses, the provision that was made for the happiness of both; he that made him took care to make him happy, if he could but have kept himself so and known when he was well off. That part of man by which he is allied to the world of sense was made happy; for he was put in the paradise of God: that part by which he is allied to the world of spirits was well provided for; for he was taken into covenant with God. Lord, what is man that he should be thus dignified-man that is a worm! Here we have,

I. A description of the garden of Eden, which was intended for the mansion and demesne of this great lord, the palace of this prince. The inspired penman, in this history, writing for the Jews first, and calculating his narratives for the infant state of the church, describes things by their outward sensible appearances, and leaves us, by further discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Spiritual things were strong meat, which they could not yet bear; but he writes to them as unto carnal, 1 Co. 3:1. Therefore he does not so much insist upon the happiness of Adam's mind as upon that of his outward state. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things than the heavenly things themselves, Heb. 9:23. Observe,

1. The place appointed for Adam's residence was a garden; not an ivory house nor a palace overlaid with gold, but a garden, furnished and adorned by nature, not by art. What little reason have men to be proud of stately and magnificent buildings, when it was the happiness of man in innocency that he needed none! As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously ceiled and painted. The earth was his floor, and never was any floor so richly inlaid. The shadow of the trees was his retirement; under them were his dining-rooms, his lodging-rooms, and never were any rooms so finely hung as these: Solomon's, in all their glory, were not arrayed like them. The better we can accommodate ourselves to plain things, and the less we indulge ourselves with those artificial delights which have been invented to gratify men's pride and luxury, the nearer we approach to a state of innocency. Nature is content with a little and that which is most natural, grace with less, but lust with nothing.

2. The contrivance and furniture of this garden were the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it-upon the third day, when the fruits of the earth were made. We may well suppose to have been the most accomplished place for pleasure and delight that ever the sun saw, when the all-sufficient God himself designed it to be the present happiness of his beloved creature, man, in innocency, and a type and a figure of the happiness of the chosen remnant in glory. No delights can be agreeable nor satisfying to a soul but those that God himself has provided and appointed for it; no true paradise, but of God's planting. The light of our own fires, and the sparks of our own kindling, will soon leave us in the dark, Isa. 50:11. The whole earth was now a paradise compared with what it is since the fall and since the flood; the finest gardens in the world are a wilderness compared with what the whole face of the ground was before it was cursed for man's sake: yet that was not enough; God planted a garden for Adam. God's chosen ones shall have distinguishing favours shown them.

3. The situation of this garden was extremely sweet. It was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient, I suppose, when Moses wrote, to specify the place to those who knew that country; but now, it seems, the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. It is certain that, wherever it was, it had all desirable conveniences, and (which never any house nor garden on earth was) without any convenience. Beautiful for situation, the joy and the glory of the whole earth, was this garden: doubtless it was earth in its highest perfection.

4. The trees with which this garden was planted. (1.) It had all the best and choicest trees in common with the rest of the ground. It was beautiful and adorned with every tree that, for its height or breadth, its make or colour, its leaf or flower, was pleasant to the sight and charmed the eye; it was replenished and enriched with every tree that yielded fruit grateful to the taste and useful to the body, and so good for food. God, as a tender Father, consulted not only Adam's profit, but his pleasure; for there is a pleasure consistent with innocency, nay, there is a true and transcendent pleasure in innocency. God delights in the prosperity of his servants, and would have them easy; it is owing to themselves if they be uneasy. When Providence puts us into an Eden of plenty and pleasure, we ought to serve him with joyfulness and gladness of heart, in the abundance of the good things he gives us. But, (2.) It had two extraordinary trees peculiar to itself; on earth there were not their like. [1.] There was the tree of life in the midst of the garden, which was not so much a memorandum to him of the fountain and author of his life, nor perhaps any natural means to preserve or prolong life; but it was chiefly intended to be a sign and seal to Adam, assuring him of the continuance of life and happiness, even to immortality and everlasting bliss, through the grace and favour of his Maker, upon condition of his perseverance in this state of innocency and obedience. Of this he might eat and live. Christ is now to us the tree of life (Rev. 2:7; 22:2), and the bread of life, Jn. 6:48, 53. [2.] There was the tree of the knowledge of good and evil, so called, not because it had any virtue in it to beget or increase useful knowledge (surely then it would not have been forbidden), but, First, Because there was an express positive revelation of the will of God concerning this tree, so that by it he might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. The distinction between all other moral good and evil was written in the heart of man by nature; but this, which resulted from a positive law, was written upon this tree. Secondly, Because, in the event, it proved to give Adam an experimental knowledge of good by the loss of it and of evil by the sense of it. As the covenant of grace has in it, not only Believe and be saved, but also, Believe not and be damned (Mk. 16:16), so the covenant of innocency had in it, not only "Do this and live," which was sealed and confirmed by the tree of life, but, "Fail and die," which Adam was assured of by this other tree: "Touch it at your peril;" so that, in these two trees, God set before him good and evil, the blessing and the curse, Deu. 30:19. These two trees were as two sacraments.

5. The rivers with which this garden was watered, v. 10-14. These four rivers (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. The land of Sodom is said to be well watered every where, as the garden of the Lord, ch. 13:10. Observe, That which God plants he will take care to keep watered. The trees of righteousness are set by the rivers, Ps. 1:3. In the heavenly paradise there is a river infinitely surpassing these; for it is a river of the water of life, not coming out of Eden, as this, but proceeding out of the throne of God and of the Lamb (Rev. 22:1), a river that makes glad the city of our God, Ps. 46:4. Hiddekel and Euphrates are rivers of Babylon, which we read of elsewhere. By these the captive Jews sat down and wept, when they remembered Sion (Ps. 137:1); but methinks they had much more reason to weep (and so have we) at the remembrance of Eden. Adam's paradise was their prison; such wretched work has sin made. Of the land of Havilah it is said (v. 12), The gold of that land is good, and there is bdellium and the onyx-stone: surely this is mentioned that the wealth of which the land of Havilah boasted might be as foil to that which was the glory of the land of Eden. Havilah had gold, and spices, and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. So we may say of the Africans and Indians: "They have the gold, but we have the gospel. The gold of their land is good, but the riches of ours are infinitely better."

II. The placing of man in this paradise of delight, v. 15, where observe,

1. How God put him in possession of it: The Lord God took the man, and put him into the garden of Eden; so v. 8, 15. Note here, (1.) Man was made out of paradise; for, after God had formed him, he put him into the garden: he was made of common clay, not of paradise-dust. He lived out of Eden before he lived in it, that he might see that all the comforts of his paradise-state were owing to God's free grace. He could not plead a tenant-right to the garden, for he was not born upon the premises, nor had any thing but what he received; all boasting was hereby for ever excluded. (2.) The same God that was the author of his being was the author of his bliss; the same hand that made him a living soul planted the tree of life for him, and settled him by it. He that made us is alone able to make us happy; he that is the former of our bodies and the Father of our spirits, he, and none but he, can effectually provide for the felicity of both. (3.) It adds much to the comfort of any condition if we have plainly seen God going before us and putting us into it. If we have not forced providence, but followed it, and taken the hints of direction it has given us, we may hope to find a paradise where otherwise we could not have expected it. See Ps. 47:4.

2. How God appointed him business and employment. He put him there, not like Leviathan into the waters, to play therein, but to dress the garden and to keep it. Paradise itself was not a place of exemption from work. Note, here, (1.) We were none of us sent into the world to be idle. He that made us these souls and bodies has given us something to work with; and he that gave us this earth for our habitation has made us something to work on. If a high extraction, or a great estate, or a large dominion, or perfect innocency, or a genius for pure contemplation, or a small family, could have given a man a writ of ease, Adam would not have been set to work; but he that gave us being has given us business, to serve him and our generation, and to work out our salvation: if we do not mind our business, we are unworthy of our being and maintenance. (2.) Secular employments will vary well consist with a state of innocency and a life of communion with God. The sons and heirs of heaven, while they are here in this world, have something to do about this earth, which must have its share of their time and thoughts; and, if they do it with an eye to God, they are as truly serving him in it as when they are upon their knees. (3.) The husbandman's calling is an ancient and honourable calling; it was needful even in paradise. The garden of Eden, though it needed not to be weeded (for thorns and thistles were not yet a nuisance), yet must be dressed and kept. Nature, even in its primitive state, left room for the improvements of art and industry. It was a calling fit for a state of innocency, making provision for life, not for lust, and giving man an opportunity of admiring the Creator and acknowledging his providence: while his hands were about his trees, his heart might be with his God. (4.) There is a true pleasure in the business which God calls us to, and employs us in. Adam's work was so far from being an allay that it was an addition to the pleasures of paradise; he could not have been happy if he had been idle: it is still a law, He that will not work has no right to eat, 2 Th. 3:10; Prov. 27:23.

III. The command which God gave to man in innocency, and the covenant he then took him into. Hitherto we have seen God as man's powerful Creator and his bountiful Benefactor; now he appears as his Ruler and Lawgiver. God put him into the garden of Eden, not to live there as he might list, but to be under government. As we are not allowed to be idle in this world, and to do nothing, so we are not allowed to be wilful, and do what we please. When God had given man a dominion over the creatures, he would let him know that still he himself was under the government of his Creator.

Calvin's Commentary

1. Thus the heavens and the earth were finished, and all the host of them.

1. Perfecti fuerunt igitur coeli et terra, et omnis exercitus eorum.

2. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

2. Perfeceratque Deus die septimo opus suum quod fecerat, et quievit die septimo ab omni opere suo quod fecerat.

3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

3. Benedixit autem diei septimo, et sanctificavit illum: quod in illo quievisset abomni opere suo quod creaverat Deus ut faceret.

4. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

4. Istae sunt generationes coeli et terrae, quando creati sunt, in die qua fecit Jehova Deus terram et coelos,

5. And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

5. Et omne virgultum agri antequam esset in terra, et omnem herbam agri antequam germinaret: quia nondum pluere fecerat Jehova Deus super terram, et homo non erat qui coleret terram:

6. But there went up a mist from the earth, and watered the whole face of the ground.

6. Sed vapot ascendebat e terra, et irrigabat universam superficiem terrae.

7. 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 soul.

7. Formaverat autem Jehova Deus hominem e pulvere terrae; et inspiaverat in faciem ejus spiraculum vitae, et fuit homo in animam viventem.

8. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

8. Plantaverat quoque Jehova Deus hortum in Heden ab Oriente: et posuit ibi hominem quem formaverat.

9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

9. Et germinare fecerat Jehova Deus e terra omnem arborem concupiscibilem visu, et bonam ad vescendum; et arborem scientiae boni et mali.

10. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

10. Et fluvius egrediebatur ex Heden ad irrigandum hortum; et inde dividebatur, eratque in quatuor capita.

11. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

11. Nomen unius, Pison: ipse circuit totam terram Havila, ubi est aurum:

12. And the gold of that land is good: there is bdellium and the onyx stone.

12. Et aurum terrae illius bonum: ibi est bdellium, et lapis onychinus.

13. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

13. Nomen vero fluvii secundi Gihon: ipse circuit omnem terram Aethipiae.

14. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

14. Et nomen fluvii tertii Hiddekel; ipse tendit ad orientem Assur; et flumen quartum est Perath.

15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

15. tulit itaque Jehova Deus hominem, et posuit eum in horto Heden, ut coleret eum, et custodiret eum.

16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

16. Praecepitque Jehova Deus homini, dicendo, De omni arbore horti comedendo comedes:

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.

17. At de arbore scientiae boni et mali ne comedas ex illa: quia in die quo comederis ex ea, moriendo morieris.

18. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

18. Et dixit Jehova Deus, Non est bonum esse hominem solum: faciam ei adjutorium quod sit coram ipso.

19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

19. Formaverat autem Jehova Deus e terra omnem bestiam agri et omne volatile coeli; et adduxerat ad Adam ut videret quomodo vocaret illud: et omne quod vocavit illi, illi inquum, animae viventi, est nome ejus.

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.

20. Vocavit itaque Adam nomina cuique jumento, et volatili coeli omnique bestiae agri: Adae vero non invenerat adjutorium quod esset coram se.

21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

21. Cadere igitur fecit Jehova Deus soporem super Adam, et dormivit: et tulit unam e costis ejus, et clausit carnem pro ea.

22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

22. Et aedificavit Jehova Deus costam quam tulerat ex Adam in mulierem, et adduxit eam ad Adam.

23. 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.

23. Et dixit Adam, Hac vice os est ex ossibus meis, et caro ex carne mea: et vocabitur Virissa, quia ex viro sumpta est ista.

24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

24. Idcirco relinquet unusquisque paterm suum et matrem suam, et adhaerebit uxori suae, eruntque in carnem unam.

25. And they were both naked, the man and his wife, and were not ashamed.

25. Erant autem ambo nudi, Adam et uxor ejus: et non pudebat eos.

1. Thus the heavens and the earth were finished [100] Moses summarily repeats that in six days the fabric of the heaven and the earth was completed. The general division of the world is made into these two parts, as has been stated at the commencement of the first chapter. But he now adds, all the host of them, by which he signifies that the world was furnished with all its garniture. This epilogue, moreover, with sufficient clearness entirely refutes the error of those who imagine that the world was formed in a moment; for it declares that all end was only at length put to the work on the sixth day. Instead of host we might not improperly render the term abundance ; [101] for Moses declares that this world was in every sense completed, as if the whole house were well supplied and filled with its furniture. The heavens without the sun, and moon, and stars, would be an empty and dismantled palace: if the earth were destitute of animals, trees, and plants, that barren waste would have the appearance of a poor and deserted house. God, therefore, did not cease from the work of the creation of the world till he had completed it in every part, so that nothing should be wanting to its suitable abundance.

2. And he rested on the seventh day The question may not improperly be put, what kind of rest this was. For it is certain that inasmuch as God sustains the world by his power, governs it by his providence, cherishes and even propagates all creatures, he is constantly at work. Therefore that saying of Christ is true, that the Father and he himself had worked from the beginning hitherto, [102] because, if God should but withdraw his hand a little, all things would immediately perish and dissolve into nothing, as is declared in Psalm 104:29 [103] And indeed God is rightly acknowledged as the Creator of heaven and earth only whilst their perpetual preservation is ascribed to him. [104] The solution of the difficulty is well known, that God ceased from all his work, when he desisted from the creation of new kinds of things. But to make the sense clearer, understand that the last touch of God had been put, in order that nothing might be wanting to the perfection of the world. And this is the meaning of the words of Moses, From all his work which he had made ; for he points out the actual state of the work as God would have it to be, as if he had said, then was completed what God had proposed to himself. On the whole, this language is intended merely to express the perfection of the fabric of the world; and therefore we must not infer that God so ceased from his works as to desert them, since they only flourish and subsist in him. Besides, it is to be observed, that in the works of the six days, those things alone are comprehended which tend to the lawful and genuine adorning of the world. It is subsequently that we shall find God saying, Let the earth bring forth thorns and briers, by which he intimates that the appearance of the earth should be different from what it had been in the beginning. But the explanation is at hand; many things which are now seen in the world are rather corruptions of it than any part of its proper furniture. For ever since man declined from his high original, it became necessary that the world should gradually degenerate from its nature. We must come to this conclusion respecting the existence of fleas, caterpillars, and other noxious insects. In all these, I say, there is some deformity of the world, which ought by no means to be regarded as in the order of nature, since it proceeds rather from the sin of man than from the hand of God. Truly these things were created by God, but by God as an avenger. In this place, however, Moses is not considering God as armed for the punishment of the sins of men; but as the Artificer, the Architect, the bountiful Father of a family, who has omitted nothing essential to the perfection of his edifice. At the present time, when we look upon the world corrupted, and as if degenerated from its original creation, let that expression of Paul recur to our mind, that the creature is liable to vanity, not willingly, but through our fault, (Romans 8:20,) and thus let us mourn, being admonished of our just condemnation.

3. And God blessed the seventh day It appears that God is here said to bless according to the manner of men, because they bless him whom they highly extol. Nevertheless, even in this sense, it would not be unsuitable to the character of God; because his blessing sometimes means the favor which he bestows upon his people, as the Hebrews call that man the blessed of God, who, by a certain special favor, has power with God. (See Genesis 24:31.) Enter thou blessed of God. Thus we may be allowed to describe the day as blessed by him which he has embraced with love, to the end that the excellence and dignity of his works may therein be celebrated. Yet I have no doubt that Moses, by adding the word sanctified, wished immediately to explain what he had said, and thus all ambiguity is removed, because the second word is exegetical of the former. For qds (kadesh,) with the Hebrews, is to separate from the common number. God therefore sanctifies the seventh day, when he renders it illustrious, that by a special law it may be distinguished from the rest. Whence it also appears, that God always had respect to the welfare of men. I have said above, that six days were employed in the formation of the world; not that God, to whom one moment is as a thousand years, had need of this succession of time, but that he might engage us in the consideration of his works. He had the same end in view in the appointment of his own rest, for he set apart a day selected out of the remainder for this special use. Wherefore, that benediction is nothing else than a solemn consecration, by which God claims for himself the meditations and employments of men on the seventh day. This is, indeed, the proper business of the whole life, in which men should daily exercise themselves, to consider the infinite goodness, justice, power, and wisdom of God, in this magnificent theater of heaven and earth. But, lest men should prove less sedulously attentive to it than they ought, every seventh day has been especially selected for the purpose of supplying what was wanting in daily meditation. First, therefore, God rested; then he blessed this rest, that in all ages it might be held sacred among men: or he dedicated every seventh day to rest, that his own example might be a perpetual rule. The design of the institution must be always kept in memory: for God did not command men simply to keep holiday every seventh day, as if he delighted in their indolence; but rather that they, being released from all other business, might the more readily apply their minds to the Creator of the world. Lastly, that is a sacred rest, [105] which withdraws men from the impediments of the world, that it may dedicate them entirely to God. But now, since men are so backward to celebrate the justice, wisdom, and power of God, and to consider his benefits, that even when they are most faithfully admonished they still remain torpid, no slight stimulus is given by God's own example, and the very precept itself is thereby rendered amiable. For God cannot either more gently allure, or more effectually incite us to obedience, than by inviting and exhorting us to the imitation of himself. Besides, we must know, that this is to be the common employment not of one age or people only, but of the whole human race. Afterwards, in the Law, a new precept concerning the Sabbath was given, which should be peculiar to the Jews, and but for a season; because it was a legal ceremony shadowing forth a spiritual rest, the truth of which was manifested in Christ. Therefore the Lord the more frequently testifies that he had given, in the Sabbath, a symbol of sanctification to his ancient people. [106] Therefore when we hear that the Sabbath was abrogated by the coming of Christ, we must distinguish between what belongs to the perpetual government of human life, and what properly belongs to ancient figures, the use of which was abolished when the truth was fulfilled. Spiritual rest is the mortification of the flesh; so that the sons of God should no longer live unto themselves, or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but inasmuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world.

Which God created and made [107] Here the Jews, in their usual method, foolishly trifle, saying, that God being anticipated in his work by the last evening, left certain animals imperfect, of which kind are fauns and satyrs, as though he had been one of the ordinary class of artifices who have need of time. Ravings so monstrous prove the authors of them to have been delivered over to a reprobate mind, as a dreadful example of the wrath of God. As to the meaning of Moses, some take it thus: that God created his Works in order to make them, inasmuch as from the time he gave them being, he did not withdraw his hand from their preservation. But this exposition is harsh. Nor do I more willingly subscribe to the opinion of those who refer the word make to man, whom God placed over his works, that he might apply them to use, and in a certain sense perfect them by his industry. I rather think that the perfect form of God's works is here noted; as if he had said God so created his works that nothing should be wanting to their perfection; or the creation has proceeded to sucks a point, that the work is in all respects perfect.

4. These are the generations [108] The design of Moses was deeply to impress upon our minds the origin of the heaven and the earth, which he designates by the word generation. For there have always been ungrateful and malignant men, who, either by feigning, that the world was eternal or by obliterating the memory of the creations would attempt to obscure the glory of God. Thus the devil, by his guile, turns those away from God who are more ingenious and skillful than others in order that each may become a god unto himself. Wherefore, it is not a superfluous repetition which inculcates the necessary fact, that the world existed only from the time when it was created since such knowledge directs us to its Architect and Author. Under the names of heaven and earth, the whole is, by the figure synecdochee, included. Some of the Hebrews thinks that the essential name of God is here at length expressed by Moses, because his majesty shines forth more clearly in the completed world. [109]

5. And every plant This verse is connected with the preceding, and must be read in continuation with it; for he annexes the plants and herbs to the earth, as the garment with which the Lord has adorned it, lest its nakedness should appear as a deformity. The noun syh (sicah, [110] ) which we translate plant, sometimes signifies trees, as below, (Genesis 21:15 [111] ) Therefore, some in this place translate it shrub, to which I have no objection. Yet the word plant is not unsuitable; because in the former place, Moses seems to refer to the genus, and here to the species. [112] But although he has before related that the herbs were created on the third day, yet it is not without reason that here again mention is made of them, in order that we may know that they were then produced, preserved, and propagated, in a manner different from that which we perceive at the present day. For herbs and trees are produced from seed; or grafts are taken from another roots or they grow by putting forth shoots: in all this the industry and the hand of man are engaged. But, at that time, the method was different: God clothed the earth, not in the same manner as now, (for there was no seed, no root, no plant, which might germinate,) but each suddenly sprung into existence at the command of God, and by the power of his word. They possessed durable vigor, so that they might stand by the force of their own nature, and not by that quickening influence which is now perceived, not by the help of rain, not by the irrigation or culture of man; but by the vapor with which God watered the earth. For he excludes these two things, the rain whence the earth derives moisture, that it may retain its native sap; and human culture, which is the assistant of nature. When he says, that God had not yet caused it to rain,' he at the same time intimates that it is God who opens and shuts the cataracts of heaven, and that rain and drought are in his hand.

7. And the Lord God formed man He now explains what he had before omitted in the creation of man, that his body was taken out of the earth. He had said that he was formed after the image of God. This is incomparably the highest nobility; and, lest men should use it as an occasion of pride, their first origin is placed immediately before them; whence they may learn that this advantage was adventitious; for Moses relates that man had been, in the beginning, dust of the earth. Let foolish men now go and boast of the excellency of their nature! Concerning other animals, it had before been said, Let the earth produce every living creature; [113] but, on the other hand, the body of Adam is formed of clay, and destitute of sense; to the end that no one should exult beyond measure in his flesh. He must be excessively stupid who does not hence learn humility. That which is afterwards added from another quarter, lays us under just so much obligation to God. Nevertheless, he, at the same time, designed to distinguish man by some mark of excellence from brute animals: for these arose out of the earth in a moment; but the peculiar dignity of man is shown in this, that he was gradually formed. For why did not God command him immediately to spring alive out of the earth, unless that, by a special privilege, he might outshine all the creatures which the earth produced?

And breathed into his nostrils [114] Whatever the greater part of the ancients might think, I do not hesitate to subscribe to the opinion of those who explain this passage of the animal life of man; and thus I expound what they call the vital spirits by the word breath. Should any one object, that if so, no distinction would be made between man and other living creatures, since here Moses relates only what is common alike to all: I answer, though here mention is made only of the lower faculty of the soul, which imparts breath to the body, and gives it vigor and motion: this does not prevent the human soul from having its proper rank, and therefore it ought to be distinguished from others. [115] Moses first speaks of the breath; he then adds, that a soul was given to man by which he might live, and be endued with sense and motion. Now we know that the powers of the human mind are many and various. Wherefore, there is nothing absurd in supposing that Moses here alludes only to one of them; but omits the intellectual part, of which mention has been made in the first chapter. Three gradations, indeed, are to be noted in the creation of man; that his dead body was formed out of the dust of the earth; that it was endued with a soul, whence it should receive vital motion; and that on this soul God engraved his own image, to which immortality is annexed.

Man became a living soul [116] I take nphs (nepesh,) for the very essence of the soul: but the epithet living suits only the present place, and does not embrace generally the powers of the soul. For Moses intended nothing more than to explain the animating of the clayey figure, whereby it came to pass that man began to live. Paul makes an antithesis between this living soul and the quickening spirit which Christ confers upon the faithful, (1 Corinthians 15:45,) for no other purpose than to teach us that the state of man was not perfected in the person of Adam; but it is a peculiar benefit conferred by Christ, that we may be renewed to a life which is celestial, whereas before the fall of Adams man's life was only earthly, seeing it had no firm and settled constancy.

8. And the Lord God planted [117] Moses now adds the condition and rule of living which were given to man. And, first, he narrates in what part of the world he was placed, and what a happy and pleasant habitation was allotted to him. Moses says, that God had planted accommodating himself, by a simple and uncultivated style, to the capacity of the vulgar. For since the majesty of God, as it really is, cannot be expressed, the Scripture is wont to describe it according to the manner of men. God, then, had planted Paradise in a place which he had especially embellished with every variety of delights, with abounding fruits and with all other most excellent gifts. For this reason it is called a garden, on account of the elegance of its situation, and the beauty of its form. The ancient interpreter has not improperly translated it Paradise; [118] because the Hebrews call the more highly cultivated gardens phrdsym(Pardaisim, [119] ) and Xenophon pronounces the word to be Persian, when he treats of the magnificent and sumptuous gardens of kings. That region which the Lord assigned to Adam, as the firstborn of mankind, was one selected out of the whole world.

In Eden That Jerome improperly translates this, from the beginning, [120] is very obvious: because Moses afterwards says, that Cain dwelt in the southern region of this place. Moreover it is to be observed, that when he describes paradise as in the east, he speaks in reference to the Jews, for he directs his discourse to his own people. Hence we infer, in the first place, that there was a certain region assigned by God to the first man, in which he might have his home. I state this expressly, because there have been authors who would extend this garden over all regions of the world. Truly, I confess, that if the earth had not been cursed on account of the sin of man, the whole -- as it had been blessed from the beginning -- would have remained the fairest scene both of fruitfulness and of delight; that it would have been, in short, not dissimilar to Paradise, when compared with that scene of deformity which we now behold. But when Moses here describes particularly the situation of the region, they absurdly transfer what Moses said of a certain particular place to the whole world. It is not indeed doubtful (as I just now hinted) that God would choose the most fertile and pleasant place, the first-fruits (so to speak) of the earth, as his gift to Adam, whom he had dignified with the honor of primogeniture among men, in token of his special favor. Again, we infer, that this garden was situated on the earth, not as some dream in the air; for unless it had been a region of our world, it would not have been placed opposite to Judea, towards the east. We must, however, entirely reject the allegories of Origin, and of others like him, which Satan, with the deepest subtlety, has endeavored to introduce into the Church, for the purpose of rendering the doctrine of Scripture ambiguous and destitute of all certainty and firmness. It may be, indeed, that some, impelled by a supposed necessity, have resorted to an allegorical sense, because they never found in the world such a place as is described by Moses: but we see that the greater part, through a foolish affectation of subtleties, have been too much addicted to allegories. As it concerns the present passage, they speculate in vain, and to no purpose, by departing from the literal sense. For Moses has no other design than to teach man that he was formed by God, with this condition, that he should have dominion over the earth, from which he might gather fruit, and thus learn by daily experience that the world was subject unto him. What advantage is it to fly in the air, and to leave the earth, where God has given proof of his benevolence towards the human race? But some one may say, that to interpret this of celestial bliss is more skillful. I answer, since the eternal inheritance of man is in heaven, it is truly right that we should tend thither; yet must we fix our foot on earth long enough to enable us to consider the abode which God requires man to use for a time. For we are now conversant with that history which teaches us that Adam was, by Divine appointment, an inhabitant of the earth, in order that he might, in passing through his earthly life, meditate on heavenly glory; and that he had been bountifully enriched by the Lord with innumerable benefits, from the enjoyment of which he might infer the paternal benevolence of God. Moses, also, will hereafter subjoin that he was commanded to cultivate the fields and permitted to eat certain fruits: all which things neither suit the circle of the moon, nor the aerial regions. But although we have said, that the situation of Paradise lay between the rising of the sun and Judea, yet something more definite may be required respecting that region. They who contend that it was in the vicinity of Mesopotamia, rely on reasons not to be despised; because it is probable that the sons of Eden were contiguous to the river Tigris. But as the description of it by Moses will immediately follow, it is better to defer the consideration of it to that place. The ancient interpreter has fallen into a mistake in translating the proper name Eden by the word pleasure. [121] I do not indeed deny that the place was so called from its delights; but it is easy to infer that the name was imposed upon the place to distinguish it from others.

9 And out of the ground made the Lord God to grow The production here spoken of belongs to the third day of the creation. But Moses expressly declares the place to have been richly replenished with every kind of fruitful trees, that there might be a full and happy abundance of all things. This was purposely done by the Lord, to the end that the cupidity of man might have the less excuse if, instead of being contented with such remarkable affluence, sweetness, and variety, it should (as really happened) precipitate itself against the commandment of God. The Holy Spirit also designedly relates by Moses the greatness of Adam's happiness, in order that his vile intemperance might the more clearly appear, which such superfluity was unable to restrain from breaking forth upon the forbidden fruit. And certainly it was shameful ingratitude, that he could not rest in a state so happy and desirable: truly, that was more than brutal lust which bounty so great was not able to satisfy. No corner of the earth was then barren, nor was there even any which was not exceedingly rich and fertile: but that benediction of God, which was elsewhere comparatively moderate, had in this place poured itself wonderfully forth. For not only was there an abundant supply of food, but with it was added sweetness for the gratification of the palate, and beauty to feast the eyes. Therefore, from such benignant indulgence, it is more than sufficiently evident, how inexplicable had been the cupidity of man.

The tree of life also It is uncertain whether he means only two individual trees, or two kinds of trees. Either opinion is probable, but the point is by no means worthy of contention; since it is of little or no concern to us, which of the two is maintained. There is more importance in the epithets, which were applied to each tree from its effect, and that not by the will of man but of God. [122] He gave the tree of life its name, not because it could confer on man that life with which he had been previously endued, but in order that it might be a symbol and memorial of the life which he had received from God. For we know it to be by no means unusual that God should give to us the attestation of his grace by external symbols. [123] He does not indeed transfer his power into outward signs; but by them he stretches out his hand to us, because, without assistance, we cannot ascend to him. He intended, therefore, that man, as often as he tasted the fruit of that tree, should remember whence he received his life, in order that he might acknowledge that he lives not by his own power, but by the kindness of God alone; and that life is not (as they commonly speak) an intrinsic good, but proceeds from God. Finally, in that tree there was a visible testimony to the declaration, that in God we are, and live, and move.' But if Adams hitherto innocent, and of an upright nature, had need of monitory signs to lead him to the knowledge of divine grace, how much more necessary are signs now, in this great imbecility of our nature, since we have fallen from the true light? Yet I am not dissatisfied with what has been handed down by some of the fathers, as Augustine and Eucherius, that the tree of life was a figure of Christ, inasmuch as he is the Eternal Word of God: it could not indeed be otherwise a symbol of life, than by representing him in figure. For we must maintain what is declared in the first chapter of John (John 1:1-3,) that the life of all things was included in the Word, but especially the life of men, which is conjoined with reason and intelligence. Wherefore, by this sign, Adam was admonished, that he could claim nothing for himself as if it were his own, in order that he might depend wholly upon the Son of God, and might not seek life anywhere but in him. But if he, at the time when he possessed life in safety, had it only as deposited in the word of God, and could not otherwise retain it, than by acknowledging that it was received from Him, whence may we recover it, after it has been lost? Let us know, therefore, that when we have departed from Christ, nothing remains for us but death.

I know that certain writers restrict the meaning of the expression here used to corporeal life. They suppose such a power of quickening the body to have been in the tree, that it should never languish through age; but I say, they omit what is the chief thing in life, namely, the grace of intelligence; for we must always consider for what end man was formed, and what rule of living was prescribed to him. Certainly, for him to live, was not simply to have a body fresh and lively, but also to excel in the endowments of the soul.

Concerning the tree of knowledge of good and evil, we must hold, that it was prohibited to man, not because God would have him to stray like a sheep, without judgment and without choice; but that he might not seek to be wiser than became him, nor by trusting to his own understanding, cast off the yoke of God, and constitute himself an arbiter and judge of good and evil. His sin proceeded from an evil conscience; whence it follows, that a judgment had been given him, by which he might discriminate between virtues and vices. Nor could what Moses relates be otherwise true, namely, that he was created in the image of God; since the image of God comprises in itself the knowledge of him who is the chief good. Thoroughly insane, therefore, and monsters of men are the libertines, who pretend that we are restored to a state of innocence, when each is carried away by his own lust without judgment. We now understand what is meant by abstaining from the tree of the knowledge of good and evil; namely, that Adam might not, in attempting one thing or another, rely upon his own prudence; but that, cleaving to God alone, he might become wise only by his obedience. Knowledge is here, therefore, taken disparagingly, in a bad sense, for that wretched experience which man, when he departed from the only fountain of perfect wisdom, began to acquire for himself. And this is the origin of freewill, that Adam wished to be independent, [124] and dared to try what he was able to do.

10. And a river went out Moses says that one river flowed to water the garden, which afterwards would divide itself into four heads. It is sufficiently agreed among all, that two of these heads are the Euphrates and the Tigris; for no one disputes that hydql(Hiddekel) is the Tigris. But there is a great controversy respecting the other two. Many think, that Pison and Gihon are the Ganges and the Nile; the error, however, of these men is abundantly refuted by the distance of the positions of these rivers. Persons are not wanting who fly across even to the Danube; as if indeed the habitation of one man stretched itself from the most remote part of Asia to the extremity of Europe. But since many other celebrated rivers flow by the region of which we are speaking, there is greater probability in the opinion of those who believe that two of these rivers are pointed out, although their names are now obsolete. Be this as it may, the difficulty is not yet solved. For Moses divides the one river which flowed by the garden into four heads. Yet it appears, that the fountains of the Euphrates and the Tigris were far distant from each other. From this difficulty, some would free themselves by saying, that the surface of the globe may have been changed by the deluge; and, therefore, they imagine it might have happened that the courses of the rivers were disturbed and changed, and their springs transferred elsewhere; a solution which appears to me by no means to be accepted. For although I acknowledge that the earth, from the time that it was accursed, became reduced from its native beauty to a state of wretched defilement, and to a garb of mourning, and afterwards was further laid waste in many places by the deluge; still, I assert, it was the same earth which had been created in the beginning. Add to this, that Moses (in my judgment) accommodated his topography to the capacity of his age. Yet nothing is accomplished, unless we find that place where the Tigris and Euphrates proceed from one river. Observe, first, that no mention is made of a spring or fountain, but only that it is said, there was one river. But the four heads I understand to mean, both the beginnings from which the rivers are produced, and the mouths [125] by which they discharge themselves into the sea. Now the Euphrates was formerly so joined by confluence with the Tigris, that it might justly be said, one river was divided into four heads; especially if what is manifest to all be conceded, that Moses does not speak acutely, nor in a philosophical manner, but popularly, so that every one least informed may understand him. Thus, in the first chapter, he called the sun and moon two great luminaries; not because the moon exceeded other planets in magnitude, but because, to common observation, it seemed greater. Add further, that he seems to remove all doubt when he says, that the river had four heads, because it was divided from that place. What does this mean, except that the channels were divided, out of one confluent stream, either above or below Paradise? I will now submit a plan to view, that the readers may understand where I think Paradise was placed by Moses. [126]

Pliny indeed relates, in his Sixth Book, that the Euphrates was so stopped in its course by the Orcheni, that it could not flow into the sea, except through the Tigris. [127] And Pomponius Mela, in his Third Book, denies that it flowed by any given outlet, as other rivers, but says that it failed in its course. Nearchus, however, (whom Alexander had made commander of his fleet, and who, under his sanction, had navigated all these regions,) reckons the distance from the mouth of the Euphrates to Babylon, three thousand three hundred stadia. [128] But he places the mouths of the Tigris at the entrance of Susiana; in which region, returning from that long and memorable voyage, he met the king with his fleet, as Adrian relates in his Eighth Book of the Exploits of Alexander. This statement Strabo also confirms by his testimony in his Fifteenth Book. Nevertheless, wherever the Euphrates either submerges or mingles its stream, it is certain, that it and the Tigris, below the point of their confluence, are again divided. Adrian, however, in his Seventh Book, writes that not one channel only of the Euphrates runs into the Tigris, but also many rivers and ditches, because waters naturally descend from higher to lower ground. With respect to the confluence, which I have noted in the plate, the opinion of some was, that it had been effected be the labor of the Praefect Cobaris, lest the Euphrates, by its precipitate course, should injure Babylon. But he speaks of it as of a doubtful matter. It is more credible, that men, by art and industry, followed the guidance of Nature in forming ditches, when they saw the Euphrates any where flowing of its own accord from the higher ground into the Tigris. Moreover, if confidence is placed in Pomponius Mela, Semiramis conducted the Tigris and Euphrates into Mesopotamia, which was previously dry; a thing by no means credible. There is more truth in the statement of Strabo, -- a diligent and attentive writer, -- in his Eleventh Book, that at Babylon these two rivers unite: and then, that each is carried separately, in its own bed, into the Red Sea. [129] He understands that junction to have taken place above Babylon, not far from the town Massica, as we read in the Fifth Book of Pliny. Thence one river flows through Babylon, the other glides by Seleucia, two of the most celebrated and opulent cities. If we admit this confluence, by which the Euphrates was mixed with the Tigris, to have been natural, and to have existed from the beginning, all absurdity is removed. If there is anywhere under heaven a region preeminent in beauty, in the abundance of all kinds of fruit, in fertility, in delicacies, and in other gifts, that is the region which writers most celebrate. Wherefore, the eulogies with which Moses commends Paradise are such as properly belong to a tract of this description. And that the region of Eden was situated in those parts is probable from Isaiah 37:12 Ezekiel 27:23. Moreover, when Moses declares that a river went forth, I understand him as speaking of the flowing of the stream; as if he had said, that Adam dwelt on the bank of the river, or in that land which was watered on both sides if you choose to take Paradise for both banks of the river. However, it makes no great difference whether Adam dwelt below the confluent stream towards Babylon and Seleucia, or in the higher part; it is enough that he occupied a well-watered country. How the river was divided into four heads is not difficult to understand. For there are two rivers which flow together into one, and then separate in different directions; thus, it is one at the point of confluence, but there are two heads [130] in its upper channels, and two towards the sea; afterwards, they again begin to be more widely separated.

The question remains concerning the names Pison and Gihon. For it does not seem consonant with reason, to assign a double name to each of the rivers. But it is nothing new for rivers to change their names in their course, especially where there is any special mark of distinction. The Tigris itself (by the authority of Pliny) is called Diglito near its source; but after it has formed many channels, and again coalesces, it takes the name of Pasitigris. There is, therefore, no absurdity in saying, that after its confluence it had different names. Further there is some such affinity between Pasin and Pison, as to render it not improbable, that the name Pasitigris is a vestige of the ancient appellation. In the Fifth Book of Quintus Curtius, concerning the Exploits of Alexander, where mention is made of Pasitigris, some copies read, that it was called by the inhabitants Pasin. Nor do the other circumstances, by which Moses describes three of these rivers, in accord with this supposition. Pison surrounds [131] the land of Havila, where gold is produced. Surrounding is rightly attributed to the Tigris, on account of its winding course below Mesopotamia. The land of Havila, in my judgment, is here taken for a region adjoining Persia. For subsequently, in the twenty-fifth chapter (Genesis 25:1,) Moses relates, that the Ishmaelites dwelt from Havila unto Shur, which is contiguous to Egypt, and through which the road lies into Assyria. Havila, as one boundary, is opposed to Shur as another, and this boundary Moses places near Egypt, on the side which lies towards Assyria. Whence it follows, that Havila (the other boundary) extends towards Susia and Persia. For it is necessary that it should lie below Assyria towards the Persian Sea; besides, it is placed at a great distance from Egypt; because Moses enumerates many nations which dwelt between these boundaries. [132] Then it appears that the Nabathaeans, [133] of whom mention is there made, were neighbors to the Persian. Every thing which Moses asserts respecting gold and precious stones is most applicable to this district. [134]

The river Gihon still remains to be noticed, which, as Moses declares, waters the land of Chus. All interpreters translate this word Ethiopia; but the country of the Midianites, and the conterminous country of Arabia, are included under the same name by Moses; for which reason, his wife is elsewhere called an Ethiopian woman. Moreover, since the lower course of the Euphrates tends toward that region, I do not see why it should be deemed absurd, that it there receives the name of Gihon. And thus the simple meaning of Moses is, that the garden of which Adam was the possessor was well watered, the channel of a river passing that way, which was afterwards divided into four heads. [135]

15. And the Lord God took the man Moses now adds, that the earth was given to man, with this condition, that he should occupy himself in its cultivation. Whence it follows that men were created to employ themselves in some work, and not to lie down in inactivity and idleness. This labor, truly, was pleasant, and full of delight, entirely exempt from all trouble and weariness; since however God ordained that man should be exercised in the culture of the ground, he condemned in his person, all indolent repose. Wherefore, nothing is more contrary to the order of nature, than to consume life in eating, drinking, and sleeping, while in the meantime we propose nothing to ourselves to do. Moses adds, that the custody of the garden was given in charge to Adam, to show that we possess the things which God has committed to our hands, on the condition, that being content with a frugal and moderate use of them, we should take care of what shall remain. Let him who possesses a field, so partake of its yearly fruits, that he may not suffer the ground to be injured by his negligence; but let him endeavor to hand it down to posterity as he received it, or even better cultivated. Let him so feed on its fruits that he neither dissipates it by luxury, nor permits to be marred or ruined by neglect. Moreover, that this economy, and this diligence, with respect to those good things which God has given us to enjoy, may flourish among us; let every one regard himself as the steward of God in all things which he possesses. Then he will neither conduct himself dissolutely, nor corrupt by abuse those things which God requires to be preserved.

16. And the Lord God commanded Moses now teaches, that man was the governor of the world, with this exception, that he should, nevertheless, be subject to God. A law is imposed upon him in token of his subjection; for it would have made no difference to God, if he had eaten indiscriminately of any fruit he pleased. Therefore the prohibition of one tree was a test of obedience. And in this mode, God designed that the whole human race should be accustomed from the beginning to reverence his Deity; as, doubtless, it was necessary that man, adorned and enriched with so many excellent gifts, should be held under restraint, lest he should break forth into licentiousness. There was, indeed, another special reason, to which we have before alluded, lest Adam should desire to be wise above measure; but this is to be kept in mind as God's general design, that he would have men subject to his authority. Therefore, abstinence from the fruit of one tree was a kind of first lesson in obedience, that man might know he had a Director and Lord of his life, on whose will he ought to depend, and in whose commands he ought to acquiesce. And this, truly, is the only rule of living well and rationally, that men should exercise themselves in obeying God. It seems, however, to some as if this did not accord with the judgment of Paul, when he teaches, that the law was not made for the righteous, (1 Timothy 1:9.) For if it be so, then, when Adam was yet innocent and upright, he had no need of a law. But the solution is ready. For Paul is not there writing controversially; but from the common practice of life, he declares, that they who freely run, do not require to be compelled by the necessity of law; as it is said, in the common proverb, that Good laws spring from bad manners.' In the meantime, he does not deny that God, from the beginning, imposed a law upon man, for the purpose of maintaining the right due to himself. Should any one bring, as an objection, another statement of Paul, where he asserts that the "law is the minister of death," (2 Corinthians 3:7,) I answer, it is so accidentally, and from the corruption of our nature. But at the time of which we speak, a precept was given to man, whence he might know that God ruled over him. These minute things, however I lightly pass over. What I have before said, since it is of far greater moment, is to be frequently recalled to memory, namely, that our life will then be rightly ordered, if we obey God, and if his will be the regulator of all our affections.

Of every tree To the end that Adam might the more willingly comply, God commends his own liberality. Behold,' he says, I deliver into thy hand whatever fruits the earth may produce, whatever fruits every kind of tree may yield: from this immense profusion and variety I except only one tree.' Then, by denouncing punishment, he strikes terror, for the purpose of confirming the authority of the law. So much the greater, then, is the wickedness of man, whom neither that kind commemoration of the gifts of God, nor the dread of punishment, was able to retain in his duty.

But it is asked, what kind of death God means in this place? It appears to me, that the definition of this death is to be sought from its opposite; we must, I say, remember from what kind of life man fell. He was, in every respect, happy; his life, therefore, had alike respect to his body and his soul, since in his soul a right judgment and a proper government of the affections prevailed, there also life reigned; in his body there was no defect, wherefore he was wholly free from death. His earthly life truly would have been temporal; yet he would have passed into heaven without death, and without injury. Death, therefore, is now a terror to us; first, because there is a kind of annihilation, as it respects the body; then, because the soul feels the curse of God. We must also see what is the cause of death, namely alienation from God. Thence it follows, that under the name of death is comprehended all those miseries in which Adam involved himself by his defection; for as soon as he revolted from God, the fountain of life, he was cast down from his former state, in order that he might perceive the life of man without God to be wretched and lost, and therefore differing nothing from death. Hence the condition of man after his sin is not improperly called both the privation of life, and death. The miseries and evils both of soul and body, with which man is beset so long as he is on earth, are a kind of entrance into death, till death itself entirely absorbs him; for the Scripture everywhere calls those dead who, being oppressed by the tyranny of sin and Satan, breath nothing but their own destruction. Wherefore the question is superfluous, how it was that God threatened death to Adam on the day in which he should touch the fruit, when he long deferred the punishment? For then was Adam consigned to death, and death began its reign in him, until supervening grace should bring a remedy.

18. It is not good that the man should be alone [136] Moses now explains the design of God in creating the woman; namely, that there should be human beings on the earth who might cultivate mutual society between themselves. Yet a doubt may arise whether this design ought to be extended to progeny, for the words simply mean that since it was not expedient for man to be alone, a wife must be created, who might be his helper. I, however, take the meaning to be this, that God begins, indeed, at the first step of human society, yet designs to include others, each in its proper place. The commencement, therefore, involves a general principle, that man was formed to be a social animal. [137] Now, the human race could not exist without the woman; and, therefore, in the conjunction of human beings, that sacred bond is especially conspicuous, by which the husband and the wife are combined in one body, and one soul; as nature itself taught Plato, and others of the sounder class of philosophers, to speak. But although God pronounced, concerning Adam, that it would not be profitable for him to be alone, yet I do not restrict the declaration to his person alone, but rather regard it as a common law of man's vocation, so that every one ought to receive it as said to himself, that solitude is not good, excepting only him whom God exempts as by a special privilege. Many think that celibacy conduces to their advantage, [138] and therefore, abstain from marriage, lest they should be miserable. Not only have heathen writers defined that to be a happy life which is passed without a wife, but the first book of Jerome, against Jovinian, is stuffed with petulant reproaches, by which he attempts to render hallowed wedlock both hateful and infamous. To these wicked suggestions of Satan let the faithful learn to oppose this declaration of God, by which he ordains the conjugal life for man, not to his destruction, but to his salvation.

I will make him an help It may be inquired, why this is not said in the plural number, Let us make, as before in the creation of man. Some suppose that a distinction between the two sexes is in this manner marked, and that it is thus shown how much the man excels the woman. But I am better satisfied with an interpretation which, though not altogether contrary, is yet different; namely, since in the person of the man the human race had been created, the common dignity of our whole nature was without distinction, honored with one eulogy, when it was said, Let us make man; nor was it necessary to be repeated in creating the woman, who was nothing else than an accession to the man. Certainly, it cannot be denied, that the woman also, though in the second degree, was created in the image of God; whence it follows, that what was said in the creation of the man belongs to the female sex. Now, since God assigns the woman as a help to the man, he not only prescribes to wives the rule of their vocation to instruct them in their duty, but he also pronounces that marriage will really prove to men the best support of life. We may therefore conclude, that the order of nature implies that the woman should be the helper of the man. The vulgar proverb, indeed, is, that she is a necessary evil; but the voice of God is rather to be heard, which declares that woman is given as a companion and an associate to the man, to assist him to live well. I confess, indeed, that in this corrupt state of mankind, the blessing of God, which is here described, is neither perceived nor flourishes; but the cause of the evil must be considered, namely, that the order of nature, which God had appointed, has been inverted by us. For if the integrity of man had remained to this day such as it was from the beginning, that divine institution would be clearly discerned, and the sweetest harmony would reign in marriage; because the husband would look up with reverence to God; the woman in this would be a faithful assistant to him; and both, with one consent, would cultivate a holy, as well as friendly and peaceful intercourse. Now, it has happened by our fault, and by the corruption of nature, that this happiness of marriage has, in a great measure, perished, or, at least, is mixed and infected with many inconveniences. Hence arise strifes, troubles, sorrows, dissensions, and a boundless sea of evils; and hence it follows, that men are often disturbed by their wives, and suffer through them many discouragements. Still, marriage was not capable of being so far vitiated by the depravity of men, that the blessing which God has once sanctioned by his word should be utterly abolished and extinguished. Therefore, amidst many inconveniences of marriage, which are the fruits of degenerate nature, some residue of divine good remains; as in the fire apparently smothered, some sparks still glitter. On this main point hangs another, that women, being instructed in their duty of helping their husbands, should study to keep this divinely appointed order. It is also the part of men to consider what they owe in return to the other half of their kind, for the obligation of both sexes is mutual, and on this condition is the woman assigned as a help to the man, that he may fill the place of her head and leader. One thing more is to be noted, that, when the woman is here called the help of the man, no allusion is made to that necessity to which we are reduced since the fall of Adam; for the woman was ordained to be the man's helper, even although he had stood in his integrity. But now, since the depravity of appetite also requires a remedy, we have from God a double benefit: but the latter is accidental.

Meet for him [139] In the Hebrew it is kngdv (kenegedo,) "as if opposite to," or "over against him." k (Caph) in that language is a note of similitude. But although some of the Rabbies think it is here put as an affirmative, yet I take it in its general sense, as though it were said that she is a kind of counterpart, (antistoikon, or antistrophon; [140] ) for the woman is said to be opposite to or over against the man, because she responds to him. But the particle of similitude seems to me to be added because it is a form of speech taken from common usage. [141] The Greek translators have faithfully rendered the sense, Kat'' auton; [142] and Jerome, "Which may be like him," [143] for Moses intended to note some equality. And hence is refitted the error of some, who think that the woman was formed only for the sake of propagation, and who restrict the word "good," which had been lately mentioned, to the production of offspring. They do not think that a wife was personally necessary for Adam, because he was hitherto free from lust; as if she had been given to him only for the companion of his chamber, and not rather that she might be the inseparable associate of his life. Wherefore the particle k (caph) is of importance, as intimating that marriage extends to all parts and usages of life. The explanation given by others, as if it were said, Let her be ready to obedience, is cold; for Moses intended to express more, as is manifest from what follows.

19. And out of the ground the Lord God formed, etc [144] This is a more ample exposition of the preceding sentence, for he says that, of all the animals, when they had been placed in order, not one was found which might be conferred upon and adapted to Adam; nor was there such affinity of nature, that Adam could choose for himself a companion for life out of any one species. Nor did this occur through ignorance, for each species had passed in review before Adam, and he had imposed names upon them, not rashly but from certain knowledge; yet there was no just proportion between him and them. Therefore, unless a wife had been given him of the same kind with himself, he would have remained destitute of a suitable and proper help. Moreover, what is here said of God's bringing the animals to Adam [145] signifies nothing else than that he endued them with the disposition to obedience, so that they would voluntarily offer themselves to the man, in order that he, having closely inspected them, might distinguish them by appropriate names, agreeing with the nature of each. This gentleness towards man would have remained also in wild beasts, if Adam, by his defection from God, had not lost the authority he had before received. But now, from the time in which he began to be rebellious against God, he experienced the ferocity of brute animals against himself; for some are tamed with difficulty, others always remain unsubdued, and some, even of their own accord, inspire us with terror by their fierceness. Yet some remains of their former subjection continue to the present time, as we shall see in the second verse of the ninth chapter (Genesis 9:2.) Besides, it is to be remarked that Moses speaks only of those animals which approach the nearest to man, for the fishes live as in another world. As to the names which Adam imposed, I do not doubt that each of them was founded on the best reason; but their use, with many other good things, has become obsolete.

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, (Genesis 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.

22. And brought her, etc Moses now relates that marriage was divinely instituted, which is especially useful to be known; for since Adam did not take a wife to himself at his own will, but received her as offered and appropriated to him by God, the sanctity of marriage hence more clearly appears, because we recognize God as its Author. The more Satan has endeavored to dishonor marriage, the more should we vindicate it from all reproach and abuse, that it may receive its due reverence. Thence it will follow that the children of God may embrace a conjugal life with a good and tranquil conscience, and husbands and wives may live together in chastity and honor. The artifice of Satan in attempting the defamation of marriage was twofold: first, that by means of the odium attached to it he might introduce the pestilential law of celibacy; and, secondly, that married persons might indulge themselves in whatever license they pleased. Therefore, by showing the dignity of marriage, we must remove superstition, lest it should in the slightest degree hinder the faithful from chastely using the lawful and pure ordinance of God; and further, we must oppose the lasciviousness of the flesh, in order that men may live modestly with their wives. But if no other reason influenced us, yet this alone ought to be abundantly sufficient, that unless we think and speak honorably of marriage, reproach is attached to its Author and Patron, for such God is here described as being by Moses.

23. And Adam said, etc It is demanded whence Adam derived this knowledge since he was at that time buried in deep sleep. If we say that his quickness of perception was then such as to enable him by conjecture to form a judgment, the solution would be weak. But we ought not to doubt that God would make the whole course of the affair manifest to him, either by secret revelation or by his word; for it was not from any necessity on God's part that He borrowed from man the rib out of which he might form the woman; but he designed that they should be more closely joined together by this bonds which could not have been effected unless he had informed them of the fact. Moses does not indeed explain by what means God gave them this information; yet unless we would make the work of God superfluous, we must conclude that its Author revealed both the fact itself and the method and design of its accomplishment. The deep sleep was sent upon Adam, not to hide from him the origin of his wife, but to exempt him from pain and trouble, until he should receive a compensation so excellent for the loss of his rib.

This is now bone of, etc [149] In using the expression hphm (hac vice,) Adam indicates that something had been wanting to him; as if he had said, Now at length I have obtained a suitable companion, who is part of the substance of my flesh, and in whom I behold, as it were, another self. And he gives to his wife a name taken from that of man, [150] that by this testimony and this mark he might transmit a perpetual memorial of the wisdom of God. A deficiency in the Latin language has compelled the ancient interpreter to render 'sh (ishah,) by the word virago. It is, however, to be remarked, that the Hebrew term means nothing else than the female of the man.

24. Therefore shall a man leave It is doubted whether Moses here introduces God as speaking, or continues the discourse of Adam, or, indeed, has added this, in virtue of his office as teacher, in his own person. [151] The last of these is that which I most approve. Therefore, after he has related historically what God had done, he also demonstrates the end of the divine institution. The sum of the whole is, that among the offices pertaining to human society, this is the principal, and as it were the most sacred, that a man should cleave unto his wife. And he amplifies this by a superadded comparison, that the husband ought to prefer his wife to his father. But the father is said to be left not because marriage severs sons from their fathers, or dispenses with other ties of nature, for in this way God would be acting contrary to himself. While, however, the piety of the son towards his father is to be most assiduously cultivated and ought in itself to be deemed inviolable and sacred, yet Moses so speaks of marriage as to show that it is less lawful to desert a wife than parents. Therefore, they who, for slight causes, rashly allow of divorces, violate, in one single particular, all the laws of nature, and reduce them to nothing. If we should make it a point of conscience not to separate a father from his son, it is a still greater wickedness to dissolve the bond which God has preferred to all others.

They shall be one flesh [152] Although the ancient Latin interpreter has translated the passage in one flesh,' yet the Greek interpreters have expressed it more forcibly: They two shall be into one flesh,' and thus Christ cites the place in Matthew 19:5. But though here no mention is made of two, yet there is no ambiguity in the sense; for Moses had not said that God has assigned many wives, but only one to one man; and in the general direction given, he had put the wife in the singular number. It remains, therefore, that the conjugal bond subsists between two persons only, whence it easily appears, that nothing is less accordant with the divine institution than polygamy. Now, when Christ, in censuring the voluntary divorces of the Jews, adduces as his reason for doing it, that it was not so in the beginning,' (Matthew 19:5,) he certainly commands this institution to be observed as a perpetual rule of conduct. To the same point also Malachi recalls the Jews of his own time:

Did he not make them one from the beginning? and yet the Spirit was abounding in him.' [153] (Malachi 2:15.)

Wherefore, there is no doubt that polygamy is a corruption of legitimate marriage.

25. They were both naked That the nakedness of men should be deemed indecorous and unsightly, while that of cattle has nothing disgraceful, seems little to agree with the dignity of human nature. We cannot behold a naked man without a sense of shame; yet at the sight of an ass, a dog, or an ox, no such feeling will be produced. Moreover, every one is ashamed of his own nakedness, even though other witnesses may not be present. Where then is that dignity in which we excel? The cause of this sense of shame, to which we are now alluding, Moses will show in the next chapter. He now esteems it enough to say, that in our uncorrupted nature, there was nothing but what was honorable; whence it follows, that whatsoever is opprobrious in us, must be imputed to our own fault, since our parents had nothing in themselves which was unbecoming until they were defiled with sin.
...Continued...

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Of the First Covenant.
Gal. iii. 12.--"The law is not of faith; but the man that doeth them shall live in them."--Gen. ii. 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." The Lord made all things for himself, to show forth the glory of his name; and man in a more eminent and special manner, for more eminent manifestations of himself; therefore all his dealings towards men, whether righteous or sinful, do declare the glory …
Hugh Binning—The Works of the Rev. Hugh Binning

The Disciple, -- Sometimes this Question is Asked, "Since God is Fully Aware of Our...
The Disciple,--Sometimes this question is asked, "Since God is fully aware of our needs, and knows how to supply them in the best way, not for the good only but for the evil, how should we pray to Him about them? Whether our necessities be temporal or spiritual, can we by our prayers alter the will of God?" The Master,--1. Those who ask such a question show clearly that they do not know what prayer is. They have not lived a prayerful life, or they would know that prayer to God is not a form of begging. …
Sadhu Sundar Singh—At The Master's Feet

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

The Paradise of God
T. P. Gen. ii. 18; Eph. v. 32 In the Paradise of glory Is the Man Divine; There my heart, O God, is tasting Fellowship with Thine. Called to share Thy joy unmeasured, Now is heaven begun; I rejoice with Thee, O Father, In Thy glorious Son. Where the heart of God is resting, I have found my rest; Christ who found me in the desert, Laid me on His breast. There in deep unhindered fulness Doth my joy flow free-- On through everlasting ages, Lord, beholding Thee. Round me is creation groaning, Death, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Forasmuch as Each Man is a Part of the Human Race...
1. Forasmuch as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred. Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the one …
St. Augustine—On the Good of Marriage

Turn Away Thine Eyes from Me, Because they have Made Me to Flee Away; Thy Hair is as a Flock of Goats that Appear from Gilead.
It is impossible to conceive the delicacy of the love of God, and the extremity of purity which He requires of souls that are to be His Brides; the perfection of one state is the imperfection of another. Heretofore the Bridegroom rejoiced infinitely that His Spouse never turned her eyes away from Him; now, He desires her not to look at Him; He tells her that her eyes have made Him to flee away. When once the soul has begun to flow into her God, as a river into its original source, she must be wholly …
Madame Guyon—Song of Songs of Solomon

Epistle xiv. To the Count Narses .
To the Count Narses [1642] . Gregory to Narses, &c. Your Charity, being anxious to learn our opinion, has been at the pains of writing to us to ask what we think of the book against the presbyter Athanasius which was sent to us. Having thoroughly perused some parts of it, we find that he has fallen into the dogma of Manichæus. But he who has noted some places as heretical by a mark set against them slips also himself into Pelagian heresy; for he has marked certain places as heretical which …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle xxxiv. To Eulogius, Bishop.
To Eulogius, Bishop. Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch [1717] . The charity wherewith I am greatly bound to you allows me by no means to keep silence, that your Holiness may know all that is going on among us, and, deceived by no false rumours, may keep more perfectly the way of your justice and rectitude, as you have perfectly begun to do. Now the representatives (responsales) of our brother and fellow-bishop Cyriacus came to me, bringing me his synodical …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Interpretation of the Early Narratives of the Old Testament
[Sidenote: Importance of regarding each story as a unit] Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Concerning the Condition of Man in the Fall.
Concerning the Condition of Man in the Fall. [182] All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead; deprived of the sensation or feeling of this inward testimony or seed of God; and is subject unto the power, nature, and seed of the serpent, which he soweth in men's hearts, while they abide in this natural and corrupted estate; from whence it comes, that not only their words and deeds, but all their imaginations, are …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Though Ye Know Him Not
"I have known cases of young ministers dissuaded from facing the missionary call by those who posed as friends of Foreign Missions, and yet presumed to argue: 'Your spiritual power and intellectual attainments are needed by the Church at home; they would be wasted in the Foreign Field.' 'Spiritual power wasted' in a land like India! Where is it so sorely needed as in a continent where Satan has constructed his strongest fortresses and displayed the choicest masterpieces of his skill? 'Intellectual …
Amy Wilson-Carmichael—Things as They Are

Of Creation
Heb. xi. 3.--"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."--Gen. i. 1. "In the beginning God created the heaven and the earth." We are come down from the Lord's purposes and decrees to the execution of them, which is partly in the works of creation and partly in the works of providence. The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his …
Hugh Binning—The Works of the Rev. Hugh Binning

The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this. …
R. A. Torrey—The Person and Work of The Holy Spirit

Sin a Power in Reversed Action.
"If ye live after the flesh ye shall die."--Rom. viii. 13. Altho sin is originally and essentially a loss, a lack, and a deprivation, in its working it is a positive evil and a malignant power. This is shown by the apostolic injunction not only to put on the new man, but also to put off the old man with his works. The well-known theologian Maccovius, commenting on this, aptly remarks: "This could not be enjoined if sin were merely a loss of light and life; for a mere lack ceases as soon as it is …
Abraham Kuyper—The Work of the Holy Spirit

The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom …
Thomas Watson—A Body of Divinity

The Millennium in Relation to Creation.
The blessings which will be brought to the world upon the establishment of the Messianic Kingdom will not be confined to the human family but will be extended to all creation. As we have shown in earlier chapters, the Curse which was pronounced by God upon the ground in the day of Adam's fall, and which resulted in a creation that has groaned and travailed ever since, is yet to be revoked. Creation is not to remain in bondage for ever. God has set a hope before it, a hope, which like ours, centers …
Arthur W. Pink—The Redeemer's Return

The Unjust Steward - Dives and Lazarus - Jewish Agricultural Notes - Prices of Produce - Writing and Legal Documents - Purple and Fine Linen -
Although widely differing in their object and teaching, the last group of Parables spoken during this part of Christ's Ministry are, at least outwardly, connected by a leading thought. The word by which we would string them together is Righteousness. There are three Parables of the Unrighteous: the Unrighteous Steward, the Unrighteous Owner, and the Unrighteous Dispenser, or Judge. And these are followed by two other Parables of the Self-righteous: Self-righteousness in its Ignorance, and its dangers …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting

The Growth of the Old Testament Prophetic Histories
[Sidenote: Analogies between the influences that produced the two Testaments] Very similar influences were at work in producing and shaping both the Old and the New Testaments; only in the history of the older Scriptures still other forces can be distinguished. Moreover, the Old Testament contains a much greater variety of literature. It is also significant that, while some of the New Testament books began to be canonized less than a century after they were written, there is clear evidence that …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent, …
Arthur W. Pink—The Sovereignty of God

"In the Spirit and Power of Elias"
Through the long centuries that have passed since Elijah's time, the record of his lifework has brought inspiration and courage to those who have been called to stand for the right in the midst of apostasy. And for us, "upon whom the ends of the world are come" (1 Corinthians 10:11), it has special significance. History is being repeated. The world today has its Ahabs and its Jezebels. The present age is one of idolatry, as verily as was that in which Elijah lived. No outward shrine may be visible; …
Ellen Gould White—The Story of Prophets and Kings

Death by Adam, Life by Christ
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. F rom Mr. Handel's acknowledged abilities as a composer, and particularly from what I have heard of his great taste and success in adapting the style of his music to the subject, I judge, that this passage afforded him a fair occasion of displaying his genius and powers. Two ideas, vastly important in themselves, are here represented in the strongest light, …
John Newton—Messiah Vol. 2