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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 alone¹³⁶¹³⁶     “Non est bonum ut sit Adam solus.” This is a variation from Calvin’s text, which has man instead of Adam; as the English version has. The word אדם stands for both. As a proper name, it means Adam; as an appellation, it belongs to the human species; as an adjective, it means red; and, with a slight alteration, it signifies the ground. — Ed 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.¹³⁷¹³⁷     “Principium ergo generale est, conditum esse hominem ut sit sociale animal.” 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,¹³⁸¹³⁸     “Putant multi suisrationibus conducere coelibatum.” — “Plusieurs estiment que le celibat — leur est plus profitable.” — French Tr. 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 him¹³⁹¹³⁹     “Coram ipso,” before him. — “Pour luy assister,” to help him. — French Tr. In the Hebrew it is כנגדו (kenegedo,) “as if opposite to,” or “over against him.” כ (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, (ἀντίστοικον, or ἀντίστροφον;¹⁴⁰¹⁴⁰     Quod “ex adverso ei” respondet. Lud. de Dieu. His counterpart. ) 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.¹⁴¹¹⁴¹     “Quia sit translatitia loquutio.” The Greek translators have faithfully rendered the sense, Κατ᾿’ αὐτόν;¹⁴²¹⁴²     A help according to him. See Septuagint. and Jerome, “Which may be like him,”¹⁴³¹⁴³     “Adjutorium simile sibi,” a help like himself. — Vulgate. Meet for him. “In whose company he shall take delight; so the Hebrew phrase, as before him, imports, being as much answerable to him, every way fitted for him, not only in likeness of body, but of mind, disposition, and affection, which laid the foundation of perpetual familiarity and friendship.” — Patrick. 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 כ (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, etc¹⁴⁴¹⁴⁴     “Formaverat autem Deus,” — “God had formed,” plainly referring to what had already taken place. The Hebrew language has not the same distinction of times in its verbs which is common to more modern tongues.” — Ed. 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 Adam¹⁴⁵¹⁴⁵     “Porro istud adducere Dei.” 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.¹⁴⁶¹⁴⁶     “Ex putrido semine quotidie gigni homines.” 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.¹⁴⁷¹⁴⁷     “Quum se integrum vidit in uxore, qui prius tantum dimidius erat.” 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,¹⁴⁸¹⁴⁸     “Et aedificavit Jehova Deus costam quam tulerat ex Adam, in mulierem.” — And Jehovah God built the rib which he had taken out of Adam into a woman. ויבן, from בנה, to build. 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, etc¹⁴⁹¹⁴⁹     “Hac vice os est ex ossibus meis.” זאת הפעם, (zot haphaam.) These words are rendered in the English version by “This now,” which very feebly and imperfectly expresses the sense of the original; nor does the version of Calvin, “At this turn,” give the true emphasis of the words. It is perhaps scarcely possible to do so without a paraphrase. The two words of the original are both intended to be emphatic. “This living creature (זאת) which at the present time (הפעם, hac vice) passes before me, is the companion which I need, for it is bone of my bones, and flesh of my flesh.” — Vide Dathe in loco. — Ed In using the expression הפעם (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, ¹⁵⁰¹⁵⁰     “Nomen uxori a viro imponit.” אשה, (ishah,) from איש, (ish,) which is the Hebrew word man with a feminine termination; as if we should say, “She shall be called manness, because she was taken out of the man.” Calvin uses the word virissa; Dathe, after Le Clerc, the word vira; and though neither of them are strictly classical, yet are they far preferable to the term virago in the Vulgate, which Calvin justly rejects, and which means a woman of masculine character. The English word woman is a contraction of womb-man. — Ed 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 אשה (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.¹⁵¹¹⁵¹     See Le Clerc on this verse, who takes the same view as Calvin. 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 flesh¹⁵²¹⁵²     “Erunt in carnem unam.” — “In carne una.” — Vulgate. Εἰς σάρκα μίαν. — Sept. 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.’^{153153     “}Spiritus abundans in eo erat” The word abundans has in English the force of superabounding. — Ed (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.