Chú giải Kinh Thánh

With a threefold death.

1. Spiritual, by the guilt and power of sin: at that instant thou shalt be dead in trespasses and sins, Ephesians 2:1.

2. Temporal, or the death of the body, which shall then begin in thee, by decays, infirmities, terrors, dangers, and other harbingers of death.

3. Eternal, which shall immediately succeed the other.

The Lord God said, or, had said, to wit, upon the sixth day, on which the woman was made, Genesis 1:27-28.

Not good; not convenient either for my purpose of the increase of mankind, or for man’s personal comfort, or for the propagation of his kind.

Meet for him; a most emphatical phrase, signifying thus much, one correspondent to him, suitable both to his nature and necessity, one

altogether like to him in shape and constitution, disposition and affection; a second self; or one to be at hand and near to him, to stand continually before him, familiarly to converse with him, to be always ready to succour, serve, and comfort him; or one whose eye, respect, and care, as well as desire, Genesis 3:16, should be to him, whose business it shall be to please and help him.

Brought them unto Adam, either by winds, or angels, or by their own secret instinct, by which storks, and cranes, and swallows change their places with the season; partly to own their subjection to him; partly that man, being re-created with their prospect, might adore and praise the Maker of them, and withal be sensible of his want of a meet companion, and so the better prepared to receive God’s mercy therein; and partly for the reason here following.

To see, or, make a discovery; not to God, who knew it already, but to all future generations, who would hereby understand the deep wisdom and knowledge of their first parent.

That was the name thereof, to wit, in the primitive or Hebrew language. And this was done for the manifestation both of man’s dominion over the creatures, and of the largeness of his understanding; it being an act of authority to give names, and an effect of vast knowledge to give convenient names to all the creatures, which supposeth an exact acquaintance with their natures.

But though, in giving them names, he considered their several natures and perfections, it was evident to himself, as well as to the Lord, that none of them was an help meet for him.

1. God caused a deep sleep to fall upon Adam, that he, who was without sin, might feel no pain in the taking away of his rib. And in this sleep some think Adam was in an ecstasy, wherein he saw what was done, together with the reason and mystery of it.

2. He took one of his ribs, together with the flesh upon it, Genesis 2:23; or, one of his sides, for the Hebrew word signifieth a side as well as a rib, which may be taken synecdochically, for a part of one of his sides, viz. a rib and the flesh upon it; or, for one part out of each of his sides; as if the two ribs clothed with flesh were taken out of the man, because he saith, Genesis 2:23,

This is bone of my bones, not, of my bone. The woman was taken out of this part, not out of the higher or lower parts, to show that she is neither to be her husband’s mistress, to usurp authority over him, 1 Timothy 2:12; nor yet to be his slave, to be abused, despised, or trampled under his feet; but to be kindly treated, and used like a companion, with moderation, respect, and affection.

Quest. How could a rib be taken from Adam, but it must be either superfluous in Adam, while it was in him, or defective afterwards, both which reflect upon the Creator?

Answ. 1. It was no superfluity, but a conveniency, if Adam had at first one rib extraordinary put into him for this purpose.

2. If Adam lost a rib upon so glorious an occasion, it was but a scar or badge of honour, and no disparagement either to him or to his Creator.

3. Either God created him a new rib, or hardened the flesh to the nature and use of a rib, and so there was no defect in him.

4. He closed up the flesh, together with another bone or rib, instead of that rib and flesh which he took away from him, which was easy for God to do.

From some place at a little distance, whither he first carried her, that for the decency of the action he might bring her thence; a bride to a bridegroom to be married to him: the great God being pleased to act the part of a father to give his daughter and workmanship to him, thereby both teaching parents their duty of providing marriages for their children, and children their duty of expecting their parents’ consent in marriage.

And Adam said.

Quest. How knew he this?

Answ. Either,

1. By his own observation; for though it be said that he was asleep till the rib was taken out and restored, yet he might awake as soon as ever that was done, the reason of his sleep ceasing, and so might see the making of the woman. Or,

2. By the revelation of God, who put these words into Adam’s mouth, to whom therefore these words of Adam are ascribed, Matthew 19:5.

This is now; or, for this time the woman is made of my bones, &c.; but for the time to come the woman as well as the man shall be produced another way, to wit, by generation. Made of my rib and flesh; i.e. God hath provided me a meet help and wife, not out of the brute creatures, but nearer hand, a part of my own body, and of the same nature with myself.

These are the words of Moses by Divine instinct, or his inference from Adam’s words.

Shall a man leave his father and his mother; in regard of habitation and society, but not as to natural duty and affection; and in conjugal relation and highest affection, even above what they owe to their parents, they two (as it is in the Samaritan, Syriac, and Arabic translations, and Matthew 19:5) shall be esteemed by themselves and others to be as entirely and inseparably united, and shall have as intimate and universal commmunion, as if they were one person, one soul, one body. And this first institution shows the sinfulness of divorces, and polygamy, however God might upon a particular reason for a time dispense with his own institution, or remit the punishment due to the violators of it.