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

f

e ch. 1. 20, 24. f Ps. 8. 6. See ch. 6. 20.

no female help.' A man, wishing to say something to his wife, will address her as follows: 'My help meet, hear what I am going to say.' It is worthy of observation, that the margin has for

gives a proper view of her condition, for she literally has to stand before her husband to serve him on all occasions, and especially when he takes his food; she being then his servant. Say to a woman, 'Leave thy husband!' she will reply, 'No, no; I will stand before him.' Roberts.

poses connected with his creation, that he should remain in dreary solitude, a stranger to the blessings of society, having none with whom to share the sweet interchange of thought and feeling, or to partake the cares, occupa-help meet, as before him; and this tions, and comforts of life. Indeed it is scarcely possible to conceive how, with the constitution God had given him, it would have been possible for man to have been happy in Eden itself if left to a state of utter loneliness. The Creator, therefore, kindly purposed to fill this dreary void, to complete what was wanting to the felicity of his crea- 19. Out of the ground the Lord God ture, in the formation of a being like formed. Or Heb. 'had formed.' This himself and every way suited to the verse and the following seem to be inexigencies of his condition. An serted here, immediately prior to the help meet for him. An help or com- account of the woman's formation, in panion suitable for him. The exact order to intimate the necessity there rendering of the original is, 'An help was for a new creation to supply Ad as before him,' i. e. one corresponding am's lack of a companion. On a surto him, one adapted to him, a counter- vey of all the animal tribes there was part of himself, one like him in person, none found suitable for the purpose. disposition, and affection, united to him. With this, however, was connected in the tenderest tics, always present another reason, to wit, the naming of before him to aid, sympathise with, the animals, which is especially menand comfort him; in a word, a second tioned. Brought them unto Adam. self. Such was the merciful provis- That is, conducted them by a secret ion which the Most High determined supernatural impulse, as they were afto make for man that his cup of inno- terwards brought to Noah to be gathcent bliss might be full.-'This is the ered into the ark. This like most othpolite way of speaking of a wife in the er parts of the narrative of the creaEast, though it must be confessed that tion, has been the subject of infidel cavthey associate with this term too much il. It being ascertained, say the objectof the idea of a servant. Does an aged ers, that animals are exclusively adaptperson advise a young friend to geted to the respective regions which they married; he will not say, 'Seek for a wife,' but 'Try to procure a thunive, an help meet.' A man who repines at his single state, says, 'I have not any female help in my house.' A widower Jays, 'Ah! my children, I have now

inhabit, it would be contrary to their nature to leave their indigenous climates, and they would not assemble at one place. Of course, the account cannot be received as a literal fact, but must be understood in some mytholo

gical or figurative sense. Thus a mod- | ded others; inasmuch as the expresern materalist and skeptic asserts, 'that sion, 'every beast of the field, and every the representations of all animals being fowl of the air,' may only denote the brought before Adam in the first in- field and climate of Paradise. As to stance, and subsequently of their being the reasons of such a proceeding, it may all collected in the ark, if we are to un- have fulfilled a number of benevolent derstand them as applied to the living purposes, though not particularly meninhabitants of the whole world, are tioned by the sacred historian. (1.) It zoologically impossible.' Lawrence's might have been the means of assuring Lectures on Physiology, § 2, c. i. p. 130. Adam of the power and dominion over If by the expression 'zoologically im- the animal creation with which he was inpossible' it be only intended that such vested by his Maker; for when he beheld a concourse of animals could not be various species of beasts thus coming to effected by their own natural instincts, crouch at his feet, to sport and gambol be. no one will doubt the assertion. Sup- fore him, he might conclude that they posing-what by the way really re- were innoxious, and subjected to his aumains to be proved-that there was thority by an overruling power. (2.) By then the same diversity of climate that such an appointment the Almighty might exists now, we may admit that those design to give him such a knowledge peculiar to the polar regions, and to the of their nature and properties as was torrid zone, would certainly never as- requisite in his peculiar situation in the semble in any one spot without an im- infancy of the world. Had he remainmediate exertion of divine power. But ed ignorant of the ends which they he, at whose word the immense variety were intended to serve, he could not of living animals burst into being, could have used them to any beneficial or surely bring them together, and, when valuable purposes. Many years must so congregated, could easily have sup- have rolled away before he could have plied them with the means of support. learned this by experience; and it might Till it can be shown that the Deity therefore suit the benignity of the Dicould not perform, or that there could vine Being to communicate to Adam be no sufficient reasons for performing, how his dominion over the creatures such a miracle, objections of this na- was to be exercised, and how their powture can have no weight. But we may ers and qualities might be made subbe content to take less elevated ground, servient to the comfort and convenand to understand the passage in a re- ience of man. (3.) In seems plainly stricted signification. The Heb. word intimated by the historian that the askol, all, it is well known, does not sembling of so many animals together invariably mean all in the largest sense, was in part designed to convince Adam but sometimes many or much; and of his solitary condition, and of the nethat it was designed to be received cessity of a partner to the completion with some limitation in the present of his happiness. The various species case is evident from the fishes of the of creatures doubtless came in pairs; he sea not being specified, and the inutility saw them adapted to each other in exterof giving names to such animals as nal form and identity of instincts, while were to inhabit distant regions of the for himself 'there was not found an globe, and which Adam might never help meet for him.' Though lord of the afterwards see. It is also uncertain creation, yet panting for something unwhether the assemblage consisted of possessed; though surrounded with those only which were within the pre- living creatures, yet feeling the listlesscincts of the garden of Eden, or inclu-ness of solitude, he would discern that

he alone was destitute of a companion, generations. If the second, the mean a cheerless and lonely hermit roving ing evidently is, that they were brought amidst a wilderness of delights. And to Adam that he might see by deeply when he received from the bounty of contemplating them, by attentively heaven his new-created bride, he would studying their nature and properties, be impelled to increased veneration of by observing the peculiar habits and inhis beneficent Creator. (4.) The im- stincts of the several species, how they position of names upon the animal cre- were most appropriately to be named. ation by their new master, might like- To do this correctly so shortly after his wise be intended to call into play the vo- creation would seem to have required a cal powers with which he was endowed. stretch of intelligence absolutely miracHe must early have acquired the use ulous, and we deem it not unlikely that of language, as an associate would have he was supernaturally assisted in doing been given him in vain, unless they it. However this may be, it is strenucould have communicated with each ously contended by Bochart and others, other through the medium of speech; that the names of the animal tribes they would have been deprived of all which we meet with in the Hebrew the pleasures arising from rational and Scriptures are the same that Adam social intercourse. If language was gave them at the beginning, and these, heaven-taught, and certainly the hu- as is well known, are for the most part man faculties appear unequal to its in-significant. Josephus says, 'God brought vention, no period agrees so well with to Adam the several species of animals the revelation as that when Adam exhibiting them to him male and female, formed the vocabulary of the living and he imposed upon them the names creatures. In the above enumeration by which they are even now called.' we may not have assigned all the real So long, however, as the question rereasons for bringing a part of the animal specting the claims of the Hebrew to becreation to Adam for the purpose speci- ing the primitive language remains enfied, but we have stated enough to con- compassed with all the difficulties which vince us, that, so far from being objec- modern researches in comparative phitionable, it was an instance of God's lology have thrown around it, this indulgent care and tenderness to the can be regarded only as an hypothesis, first man; and consequently that it venerable indeed for its antiquity, but cannot be urged against the literal in- lacking in that clear evidence which terpretation of the history.- -T To see alone can command belief in reflecting what he would call them. Heb. 3p minds. In fact the whole subject of call him or it, i. e. each one of them; an language, its origin, development, diveract which implies his being invested with sities, &c. is one which, from its pecusovereignty over them, as is plain from liarly subtle and complex nature, is perwhat is said of bestowing names, Dan 1. haps more calculated to task the pow7. Num. 32. 38, 42. The phrase, 'to see ers of the human intellect than any what he would call them,' may be un-other which comes within the range of derstood either of God or of Adam. If its inquiries. A bare entrance has as the first, it is spoken after the manner yet been made upon it, as a theme of of men, implying not that he would philosophical investigation.thereby receive any new information, whatsoever Adam called every living This but simply that a demonstration would creature that was the name of it. be made of the extraordinary wisdom is but another mode of saying, that Adand sagacity of his creature, one which am's choice of names entirely met the should strikingly impress all future divine approbation, so that no necessity

-T And

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.

21 And the LORD God caused a deep sleep to fall upon Adam,

g ch. 15. 12. 1 Sam. 26. 12.

and he slept; and he took one of his ribs, and closed up the flesh instead thereof:

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

h Prov. 18. 22. Hebr. 13. 4.

existed for changing them in any res- others when favoured with visions and pect. It was therefore a virtual attest-revelations from God. Nor do we see ation to the wonderful wisdom and sa- any objection to Lightfoot's supposigacity evinced in the transaction.

20. But for Adam there was not found an help meet. The particle 'but' here stands adversative to an idea that is implied but not expressed, viz. that all the males of the brute creation were supplied with mates, but for man no such provision had yet been made, as among all the animals none was found suitable for him.-'All that he saw were fit to be his servants, none his companions. The same God that finds the want supplies it. Rather than man's innocency shail want an outward comfort, God will begin a new creation; not out of the earth, which was the matter of man; not out of the inferior creatures which were the servants of man; but of himself, for dearness, for equality. Doubtless such was man's power of obedience, that if God had bidden him yield up his rib, waking, for his use, he had done it cheerfully; but the bounty of God was so absolute, that he would not so much as consult with man's will to make him happy. As man knew not while he was made, so shall he not know while his other self is made out of him; that the comfort might be greater, which was seen before it was expected.' Bp. Hall. 21. Caused a deep sleep to fall upon Adam. As this deep sleep is said to have been caused in a supernatural way, the Sept. version is probably correct in rendering it extacy or trance, such as usually fell upon the prophets and

tion, that such was the nature of Adam's sleep at this time, that the whole scene of Eve's creation was presented to his imagination in a divinely inspired dream: for it is evident from v. 23, that Adam was fully apprized of the circumstances of her origination.- -T Took one of his ribs, &c. Whether there was some peculiar organization in Adam in order to provide for the production of the woman, or God substituted another rib for the one taken away, we need not inquire. The account of the woman's formation has indeed been made the subject of the frequent profane cavils of the enemies of revelation; but there is surely nothing in the narrative calculated to weaken its credibility, or to reflect upon the wisdoin of the Almighty Architect. The miracle is in the creation, not in the choice of subjects to create from. That omnipotence which bids the embryo grow up into the full proportion and stature of a man, can with equal ease expand the smallest atom of nature into the perfect symmetry of the human frame. That there was moreover an important mystical meaning intended to be conveyed by this mode of formation sufficient to vindicate it from all reproach, will appear from a subsequent note, see on v. 23.

22.

Made him a woman. Heb.

builded her to a woman; whence our bodies are called 'houses,' Job, 4. 19. 2 Cor. 5. 1. And

23 And Adam said, This is | of my flesh: she shall be called now i bone of my bones, and flesh Woman, because she was taken out of man.

1 ch. 29. 14. Judg. 9. 2. 2 Sam. 5. 1. & 19. 13. Ephes. 5. 30.

brought her unto the man. Heb. led, conducted, that is, presented her to the man. Compare the Latin phrase ducere uxorem, to lead, i. e. to marry, a wife. It can scarcely be supposed that she was, after her formation, taken to a distance from Adam and then reconducted into his presence. It is far more rational to understand the term of simply presenting her to him on the spot where she was created, which was doubtless the same where Adam was reposing at the time. The word implies, moreover, the formal solemn bestowment of her in the bonds of the marriage covenant, which is hence called 'the covenant of God,' Prov. 2. 17, implying that he is the author of this sacred institution.

23. This is now bone of my bones, and flesh of my flesh. Heb. Don ht, this is for this time, this once, implying that it was only on this occasion that woman was to come into being in this manner; thereafter the ordinary mode of her production should be different. The phrase, 'bone of my bones, and flesh of my flesh,' points not only to the woman's origin, but also to the nearness of the marriage relation, to the partnership and love, that was henceforth to subsist between them. Their being both as it were of one flesh shows that the nuptial state was designed to be one of the utmost mutual tenderness and endearment, and the foundation of affection being thus laid in their identity of nature, strongly evinces the indissoluble bond of that union. The language of Paul moreover, Eph. 5. 28, 32, shows that the creation and marriage of our first parents were intended to be typical of the union between Christ and the church; 'So ought men to love their wives

k 1 Cor. 11.

as their own bodies: he that loveth his wife, loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church; for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and his church.' On which passage Macknight remarks that 'Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her in marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose that they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God, from the very beginning.' Com. in loc. Thus many valuable purposes were answered by the creation of Eve from a rib taken from the side of man; and this consideration should fortify our belief of the fact as recorded against the scorn and sarcasms of infidel objectors.

She shall be called woman. That is, being partaker of my nature she shall be in effect called by my name; for

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