17 But of the tree H6086 of the knowledge H1847 of good H2896 and evil, H7451 thou shalt not eat H398 of it: for in the day H3117 that thou eatest H398 thereof thou shalt surely H4191 die. H4191
When I say H559 unto the wicked, H7563 Thou shalt surely H4191 die; H4191 and thou givest him not warning, H2094 nor speakest H1696 to warn H2094 the wicked H7563 from his wicked H7563 way, H1870 to save his life; H2421 the same wicked H7563 man shall die H4191 in his iniquity; H5771 but his blood H1818 will I require H1245 at thine hand. H3027 Yet if thou warn H2094 the wicked, H7563 and he turn H7725 not from his wickedness, H7562 nor from his wicked H7563 way, H1870 he shall die H4191 in his iniquity; H5771 but thou hast delivered H5337 thy soul. H5315 Again, H7725 When a righteous H6662 man doth turn H7725 from his righteousness, H6664 and commit H6213 iniquity, H5766 and I lay H5414 a stumblingblock H4383 before H6440 him, he shall die: H4191 because thou hast not given him warning, H2094 he shall die H4191 in his sin, H2403 and his righteousness H6666 which he hath done H6213 shall not be remembered; H2142 but his blood H1818 will I require H1245 at thine hand. H3027
And G2532 you G5209 hath he quickened, who were G5607 dead G3498 in trespasses G3900 and G2532 sins; G266 Wherein G1722 G3739 in time past G4218 ye walked G4043 according to G2596 the course G165 of this G5127 world, G2889 according to G2596 the prince G758 of the power G1849 of the air, G109 the spirit G4151 that now G3568 worketh G1754 in G1722 the children G5207 of disobedience: G543 Among G1722 whom G3739 also G2532 we G2249 all G3956 had our conversation G390 in times past G4218 in G1722 the lusts G1939 of our G2257 flesh, G4561 fulfilling G4160 the desires G2307 of the flesh G4561 and G2532 of the mind; G1271 and G2532 were G2258 by nature G5449 the children G5043 of wrath, G3709 even G2532 as G5613 others. G3062 But G1161 God, G2316 who is G5607 rich G4145 in G1722 mercy, G1656 for G1223 his G846 great G4183 love G26 wherewith G3739 he loved G25 us, G2248 Even G2532 when we G2248 were G5607 dead G3498 in sins, G3900 hath quickened us together with G4806 Christ, G5547 (by grace G5485 ye are G2075 saved;) G4982 And G2532 hath raised us up together, G4891 and G2532 made us sit together G4776 in G1722 heavenly G2032 places in G1722 Christ G5547 Jesus: G2424
And G2532 the commandment, G1785 which G3588 was ordained to G1519 life, G2222 I G3427 found G2147 G3778 to be unto G1519 death. G2288 For G1063 sin, G266 taking G2983 occasion G874 by G1223 the commandment, G1785 deceived G1818 me, G3165 and G2532 by G1223 it G846 slew G615 me. Wherefore G5620 G3303 the law G3551 is holy, G40 and G2532 the commandment G1785 holy, G40 and G2532 just, G1342 and G2532 good. G18 Was then G3767 that which is good G18 made G1096 death G2288 unto me? G1698 God forbid. G3361 G1096 But G235 sin, G266 that G2443 it might appear G5316 sin, G266 working G2716 death G2288 in me G3427 by G1223 that which is good; G18 that G2443 sin G266 by G1223 the commandment G1785 might become G1096 exceeding G2596 G5236 sinful. G268
Now the serpent H5175 was H1961 more subtil H6175 than any beast H2416 of the field H7704 which the LORD H3068 God H430 had made. H6213 And he said H559 unto the woman, H802 Yea, H637 hath God H430 said, H559 Ye shall not eat H398 of every tree H6086 of the garden? H1588 And the woman H802 said H559 unto the serpent, H5175 We may eat H398 of the fruit H6529 of the trees H6086 of the garden: H1588 But of the fruit H6529 of the tree H6086 which is in the midst H8432 of the garden, H1588 God H430 hath said, H559 Ye shall not eat H398 of it, neither shall ye touch H5060 it, lest H6435 ye die. H4191 And the serpent H5175 said H559 unto the woman, H802 Ye shall not surely H4191 die: H4191
Wherefore, G1223 G5124 as G5618 by G1223 one G1520 man G444 sin G266 entered G1525 into G1519 the world, G2889 and G2532 death G2288 by G1223 sin; G266 and G2532 so G3779 death G2288 passed G1330 upon G1519 all G3956 men, G444 for G1909 that G3739 all G3956 have sinned: G264 (For G1063 until G891 the law G3551 sin G266 was G2258 in G1722 the world: G2889 but G1161 sin G266 is G1677 not G3756 imputed G1677 when there is G5607 no G3361 law. G3551 Nevertheless G235 death G2288 reigned G936 from G575 Adam G76 to G3360 Moses, G3475 even G2532 over G1909 them that had G264 not G3361 sinned G264 after G1909 the similitude G3667 of Adam's G76 transgression, G3847 who G3739 is G2076 the figure G5179 of him that was to come. G3195 But G235 not G3756 as G5613 the offence, G3900 so G3779 also G2532 is the free gift. G5486 For G1063 if G1487 through the offence G3900 of one G1520 many G4183 be dead, G599 much G4183 more G3123 the grace G5485 of God, G2316 and G2532 the gift G1431 by G1722 grace, G5485 which is G3588 by one G1520 man, G444 Jesus G2424 Christ, G5547 hath abounded G4052 unto G1519 many. G4183 And G2532 not G3756 as G5613 it was by G1223 one G1520 that sinned, G264 so is the gift: G1434 for G1063 G3303 the judgment G2917 was by G1537 one G1520 to G1519 condemnation, G2631 but G1161 the free gift G5486 is of G1537 many G4183 offences G3900 unto G1519 justification. G1345 For G1063 if G1487 by one man's G1520 offence G3900 death G2288 reigned G936 by G1223 one; G1520 much G4183 more G3123 they which receive G2983 abundance G4050 of grace G5485 and G2532 of the gift G1431 of righteousness G1343 shall reign G936 in G1722 life G2222 by G1223 one, G1520 Jesus G2424 Christ.) G5547 Therefore G686 G3767 as G5613 by G1223 the offence G3900 of one G1520 judgment came upon G1519 all G3956 men G444 to G1519 condemnation; G2631 even G2532 so G3779 by G1223 the righteousness G1345 of one G1520 the free gift came upon G1519 all G3956 men G444 unto G1519 justification G1347 of life. G2222 For G1063 as G5618 by G1223 one G1520 man's G444 disobedience G3876 many G4183 were made G2525 sinners, G268 so G3779 G2532 by G1223 the obedience G5218 of one G1520 shall G2525 many G4183 be made G2525 righteous. G1342 Moreover G1161 the law G3551 entered, G3922 that G2443 the offence G3900 might abound. G4121 But G1161 where G3757 sin G266 abounded, G4121 grace G5485 did much more abound: G5248 That G2443 as G5618 sin G266 hath reigned G936 unto G1722 death, G2288 even G2532 so G3779 might G936 grace G5485 reign G936 through G1223 righteousness G1343 unto G1519 eternal G166 life G2222 by G1223 Jesus G2424 Christ G5547 our G2257 Lord. G2962
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Genesis 2
Commentary on Genesis 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Ge 2:1. The Narrative of the Six Days' Creation Continued. The course of the narrative is improperly broken by the division of the chapter.
1. the heavens—the firmament or atmosphere.
host—a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain.
were finished—brought to completion. No permanent change has ever since been made in the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the instruction of man, as well, perhaps, as of higher creatures (Job 38:7).
Ge 2:2-7. The First Sabbath.
2. and he rested on the seventh day—not to repose from exhaustion with labor (see Isa 40:28), but ceased from working, an example equivalent to a command that we also should cease from labor of every kind.
3. blessed and sanctified the seventh day—a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?
4. These are the generations of the heavens and of the earth—the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Heb 11:3).
5, 6. rain, mist—(See on Ge 1:11).
7. Here the sacred writer supplies a few more particulars about the first pair.
formed—had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Ps 139:14).
the breath of life—literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.
breathed into his nostrils the breath of life—not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body—being implanted directly by God (Ec 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22).
Ge 8-17. The Garden of Eden.
8. Eden—was probably a very extensive region in Mesopotamia, distinguished for its natural beauty and the richness and variety of its produce. Hence its name, signifying "pleasantness." God planted a garden eastward, an extensive park, a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulness.
9. tree of life—so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity.
tree of the knowledge of good and evil—so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
15. put the man into the garden of Eden to dress it—not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Ge 13:10; Eze 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
17. thou shalt not eat of it … thou shalt surely die—no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
Ge 2:18-25. The Making of Woman, and Institution of Marriage.
18. it is not good for the man to be alone—In the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants,
19. God brought unto Adam—not all the animals in existence, but those chiefly in his immediate neighborhood to be subservient to his use.
whatsoever Adam called every living creature, that was the name thereof—His powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him.
20. but for Adam there was not found an help meet for him—The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, in giving names to them he was led to exercise his powers of speech and to prepare for social intercourse with his partner, a creature yet to be formed.
21. deep sleep—probably an ecstasy or trance like that of the prophets, when they had visions and revelations of the Lord, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs—"She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him."
23. Woman—in Hebrew, "man-ess."
24. one flesh—The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Mt 19:4, 5; Eph 5:28). Thus Adam appears as a creature formed after the image of God—showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God.