Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 1 · Chapter 2

Annotations on the Pentateuch, Psalms, Song of Songs · Biblical commentary 1 · Chapter 2

p. 7CHAPT. II.

The seventh day is sanctified for a Sabbath. 4, The manner of the Creation. 8, The planting of the Garden of Eden, 10, and the River thereof, 17, The tree of p. 8knowledge onelyonly forbidden. 19, Adam nameth the creatures. 21, The making of Woman, and institution of mariage.

ANd the heavens and the earth were 12finished, and all the host of them. And in the seventh day, God had finished his worke, which he had made: and he rested in the seventh day, from all his worke which he had made. And God blessed the 3seventh day, and sanctified it: because in it hee had rested, from all his worke, which God had created and made.

These are the generations of the heavens 4and of the earth, when they were created: in the day that Iehovah God made the earth and the heavens. And every plant of the field, before it was in the earth; and every 5herbe of the field, before it grew-up: for Iehovah God had not caused-it-to-raine upon the earth; and there was not a man, to till the ground. And a myst went-up from the 6earth; and watred the whole face of the earth. And Iehovah God formed man, 7dust of the earth; and inspired his nostrills, with the breath of life: and man was a living soule. And Iehovah God planted a garden 8in Eden, eastward: and there hee put the man whom he had formed. And Iehovah 9God made to grow-up out of the ground, every tree desirable for sight, and good for meat: and the tree of life, in the midst of the garden; & the tree of the knowledge of good and evill. And a river, went-out 10of Eden, to water the garden: and from thence it was parted, and was to foure heads. The name of the one, Pison: the same is it 11that compasseth, the whole land of Havilah; where there is gold. And the gold of that 12land, is good: there is Bdelium, and the Beryll stone. And the name of the second river, …i…on: the same is it that compasseth, 13the whole land of Cush. And the name of 14the third river, Hiddekel: the same is it that goeth, to the east of Assyria: and the fourth river, is Euphrates. And Iehovah God, tooke the man: and put him in the garden of 15Eden; to till it, and to keepe it. And Iehovah God, commanded the man, saying: 16of every tree of the garden, eating thou maist eat. But of the tree, of the knowledge of good and evill, thou maist not eat of it: 17for, in the day thou eatest of it, dying thou shalt dye. And Iehovah God said, It is not 18good the man should bee, himselfe alone: I will make for him an helpe, as before him. And Iehovah God had, formed out of the 19ground, every beast of the field, and every fowle of the heavens; and brought them unto Adam, to see what hee would call them: and whatsoever Adam called each living soule, that was the name thereof. And Adam 20called names, to all cattell, and to the fowle of the heavens, and to every beast of the field: but for Adam, hee found not an helpe, as before him. And Iehovah God, 21caused a deepe sleep to fall upon Adam, and he slept: and he tooke one of his ribs, and closed-up the flesh in the stead therof. And 22Iehovah God, builded the rib, which he had taken from Adam, to a woman: and hee brought her, unto Adam. And Adam said; 23This now, is bone of my bones, and flesh of my flesh: she shall bee called Woman, because she was taken out of Man. Therefore 24shall a man leave his father and his mother: and he shall cleave to his wife, and they shall be one flesh. And they were both of 25them naked, Adam and his wife: and they were not ashamed-of-themselves.

Annotations.

FInished:] or, al-done, perfected. host:] or, army; 1called in Hebrew Saba, which meaneth, an army standing in order, or battle ray. The Greeke here translateth it, garnishing, or furniture. Hereby is meant all creatures in the earth and heavens, which stand as an army, servants to the Lord, Psal. 119. 91. and by him commanded, Esay 45. 12. The Angels are of this army, 1 King. 22. 19. and are called the multitude of the heavenly host, Luke 2. 13. 15. and they were (by likelihood) created with the heavens, in the first day, because those morning starres and sonnes of God, did sing and shout, when God laid and fastned the foundations of the earth, Iob 38. 4. 6. 7. The stars, and furniture of the visible heavens, are also Gods host, Esay 34. 4. Deut. 4. 19. and the starres in their courses, fought against Sisera, Judg. 5. 20. The Israelites comming out of Aegypt, are called the Lords hosts, Exodus 12. 41. Hereupon he is often named the Lord of hosts, or of Sabaoth: and the Apostles in Greek sometime keep the Hebrew name, Lord of Sabaoth, Rom. 9. 29. Iam. 5. 4. sometime they translate it, Lord God Almighty, Revel. 4. 8. from Esa. 6. 3.

Vers. 2. seventh day:] The Hebrew shebang, 2(from which the German word, sieben, and English seven, are derived,) hath the signification of fulnesse; and is a perfect and complete number, after which we begin again with the first day of the weeke. Therefore seven, is used for many or a full number, Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture, set forth by the number of seven, as in the feasts and sacrifices of Israel, Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation. See also Gen. 21. 31. The p. 9Greeke interpreters, translated the sixt day, for the seventh, left the heathens should thinke, (mistaking the phrase,) that God wrought upon the Sabbath. rested:] or, sabbathised, that is, kept sabbath: for of this Hebrew shebath, it is called the Sabbath (or Rest) day. God rested (or ceased) from making moe creatures, Exod. 20. 11. Heb. 4. 3. though as touching the preserving, ordering, governing of the world, the Father worketh hitherto, and Christ worketh, Ioh. 5. 17. Gods Sabbath, was also his rejoycing in his workes, Psal. 104. 31. and this the Chaldee paraphrast observed here; saying, and God delighted the seventh day in his worke which hee had made, and rested. This resting, is spoken of God, after the manner of men; and implieth not any wearinesse in him; for the Creator of the ends of the earth, fainteth not, neither is weary, Esa. 40. 28. worke:] generally put for workes; as the Apostle expounds it, in Heb. 4. 4.

Vers. 3. And God blessed:] in Exod. 20. 11. it is sayd, Therefore God blessed, that is, because he him-selfe 3rested in the seventh day, therefore he blessed and sanctified it unto man; whereupon the Apostle reasoneth, hee that is entred into his rest, hee also hath ceased from his owne workes, as God did from his; Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge, to bee a day of rest and holinesse, of delight and of feasting vntounto the world; Exod. 20. 10. 11. Nehem. 9. 14. Esai. 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning, as were the other sixe, which consisted of light and darknesse: but this is all day (or light;) figuring out our perpetuall joyes; Esa. 60. 20. Zach. 14. 6. 7. Revel. 21. 25. And so the Hebrew Doctors understand it of the world to come: for in Breshith rabbah they say; The blessing of the Lord it maketh rich, (Prov. 10. 22.) this is the Sabbath day, as it is written, And God blessed the seventh day, (Gen. 2. 3.) he calleth the Sabbath, the Blessing of the Lord, because it is receiued from the Blessing that is on high: therefore hee sayth, it maketh rich, because it is the abundant wealth of the world, &c, And if we expound the seventh day, of the seventh thousand of yeares, which is the world to come, the exposition is, and he blessed, because in the seventh thousand, all soules shall be bound in the bundell of life; for there shall be there, the augmentation of the Holy Ghost, wherein we shall delight our selves: and so our Rabbines of blessed memory, have sayd in their Commentarie; God blessed the seventh day, the holy God blessed the world to come, which beginneth in the seventh thousand (of yeares.) Compare the last note on Gen. 1. 31. sanctified:] or, hallowed: that is, separated it from common use and worke, unto his owne service alone: that it might be a signe unto men that they should enter into his Rest (or Sabbatisme) Heb. 4. 9. and that the Lord their God doth sanctifie them, Ezek. 20. 12. and thus the Sabbath was made for man, Mar. 2. 27. and made] Heb. to make: that is, to exist & be, and that perfectly and gloriously, as by divine power of creation. Or rather created and made, perfectly and excellently: for so the Hebrew phrase may be explained, as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke, for which in 1 Sam. 6. 6. is sayd, and held it: So in Exod. 17. 10. Making also is often used for perfecting, polishing, magnifying, Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth, which GOD had begun to make.

V. 4. the generations:] the Greeke turneth it, 4the booke (or storie) of the generation, that is, of the procreation or making of the world, and of the accidents that fell out in time after. So other scriptures speake of the begetting and gendering of the dew and frost, Iob 38. 28. 29. of the bearing and bringing forth of the earth, Psal. 90. 2. and of that which a day may bring forth, Prov. 27. 1. the day:] that is, the time: so day is used for the time wherein any thing is done; as the day of salvation, 2 Cor. 6. 2. this thy day, Luk. 19. 42. and sundry the like. Iehovah:] This is Gods proper name, Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. & 11. 17. & 16. 5. by He that is, that was, and that will be, (or, is to come.) It commeth of Havah, he was: and by the first letter I, it signifieth, he will be, and by the second Ho, it signifieth hee is. This the Hebrew Doctors acknowledge, for R. Bechai, (on Exodus, fol. 65) saith, that these three times, past, present, and to come, are comprehended in this proper name [Iehovah,] as is knowne unto all. It implieth also, that God hath his being or existence, of him-selfe, before the world was, Esa. 44. 6. that he giveth being unto all things: for in him, they both are and consist, Act. 17. 25. that he giueth being to his word, effecting whatsoever he speaketh, Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord, which is Gods name, of his sustentation and dominion: whereas Iehovah is his name of existing or being, to which agreeth that name Ehjeh, I am, (or Will be) Exod. 3. 14. and Iehovih, Gen. 15. 2. and Iah, Exod. 15. 2. Howbeit the Greeke version, turneth Iehovah Lord, as well as Adonai: and the New Testament often followeth the same: as, the Lord sayd to my lord, Math. 22. 44. for that which is in Hebrew, Iehovah sayd to my lord, Psal. 110. 1. and many the like, Which is to be observed in the Apostles writings, for the understanding of sundry speeches: as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord: that is, Iehovah (as he is named in Ier. 23. 6.) So in 1 Cor. 12. 3 no man can say that Iesus is the Lord, (that is, Iehovah) but by the holy Ghost. Many times they use God, in stead of this name Iehovah, as 2 Sam. 7. 3. Iehovah is with thee: for which in 1 Chron. 17. 2. is written, God is with thee: 2 King. 11. 10. the house of Iehovah: for which, in 2 Chron. 23. 9. is, the house of God. So, the mouth of Iehovah, Deut. 8. 3. is interpreted, the mouth of God, Math. 4 4. and beleefe in Iehovah, Gen. 15. 6. is beleefe in God, Rom. 4. 3. Iam. 2. 23. Iehovah hath given me, Esa, 8. 18. is, God hath given me, Heb. 2. 13. And this is the name not onelyonly of God the Father, but also of the Son, and of the Holy Ghost, as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai. 6. The Iewes at this day, hold it unlawfull to be pronounced so as it is written: but read Adonai Lord, for it. But in the sanctuarie they grant it was pronounced, when the Priest blessed the people, according p. 10to the law in Num. 6. 23.—27. Talmud in Sotah, ch. 7. fol. 37.

Verse 5. plant:] or tree, as the Chaldee interprets it. A generall word, therefore the Greeke 5translateth it greene thing. before it was] or, which was not yet: neyther should have beene, had not God made them by his word: who still causeth such things to grow, Psal. 104. 14. caused it to rayne:] which rayne, is the ordinary meanes to make the earth fruitfull: Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God, because none but hee, can give rayne, Ier. 14. 22.

Verse 6. And a mist:] or, vapour: the Chaldee calleth it a cloud: the Greeke, a fountaine. As being 6the originall matter of the rayne: for by vapours ascending from the earth and sea, rayne is ingendred, and powred out on the earth, Psalme 135. 7. Amos 5. 8. 1 King. 18. 44.

V. 7. formed man] or, the earthly man, Adam. Hereupon it is sayd: we are the clay, and thou (Lord) 7our former, (or potter:) Esa. 64. 8. dust:] or, mould: that is, of the dust, as Eccles. 3. 20. but the speech is forcible, noting mans base originall, whereof he was after put in minde, Gen. 3. 19. and we all, Eccles. 12. 7. Hereupon Paul sayth, the first man was of the earth, dustie, 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay, and to have our foundation in the dust, Iob 4. 19. inspired:] or, blew. This sheweth mans spirit not to be of the earth as his bodie; but of nothing, by the insufflation of God: and so differing from the spirit of beasts, as Solomon observeth, Eccles. 3. 21. This word is used also, when Christ (for to make men new creatures by the preaching of the Gospell,) inspired his Apostles, with the holy Ghost, Ioh. 20. 22. The Rabbines say: The forme of the soule (of man) is not compounded of the elements, &c. but is of the Lord from heaven. Therefore when the materiall body, which is compounded of the elements, is separated, and the breath perisheth because it is not found but with the body, and is needfull for the body in all the actions thereof; this (essentiall) forme is not destroyed, &c. but continueth for ever, even for ever and ever. This is that which Solomon by his wisedome sayd, (in Eccles. 12. 7.) and dust shall returne unto the earth as it was, and the spirit shall returne unto God, who gave it. Maimony in Misn. in Iesudei hatorah, ch. 4. s. 9. breath of life:] or, spirit of lives: whereby is intimated one spirit or soule to be in man, which hath sundry faculties and operations. The breath here is in Hebrew, Neshamah, which hath affinitie with Shamajim heavens: usually it signifieth eyther the breath of God or of men, not of other things: and so it is put for mans minde, or reasonable soule: and the Latine word Mens, minde, is of the same consonant letters that the Hebrew, and of it derived. And this Minde is the Lords candle, searching all the toward roomes of the belly, Prov. 20. 27. The Hebrew lives, is by the holy Ghost translated in Greeke, life, Act. 2. 28. from Psal. 16. 11. and it is so … in the forme plurall, because in life, there are ma… operations, changes, occurrences, &c. that doe fall out. and men:] or Adam: which Paul openeth thus, the first man Adam: 1 Cor. 15. 45 was,] or, was to, that is, become a living soule. The word to, as it is often expressed, so is it sometime omitted in the Hebrew text… as … Chron. 18. 21. I will be to (or for) a lying spirit: which in 1 King. 22. 22. is written, I will be a lying spirit: unto this living soule, Paul opposeth the second Adam, Christ, who is a livemaking spirit, 1 Cor. 15. 45. where he compareth living or quicke, with livemaking, or quickning; & soule, with spirit: as also the souly (or naturall) body, with the spirituall, verse 44. 46. So by living soule, here is meant, the naturall estate of life in this world, where men doe eat and drinke, procreate children, &c. which in the world to come, shall be otherwise, when this animalitie, or souly state, shall be changed into spiritualtie. As for the terme of this our souly, or naturall life, it dureth while our breath is in us, and the spirit of God in our nostrills, Iob 27. 3. for the breath of the Almighty, giveth us life, Iob 33. 4. And here, for a living soule, the Chaldee translateth speaking, that is, reasonable, because man hath a soule reasonable, wherby he speaketh: so differing from dumbe beasts, Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say, the forme of the inferiour Adam, mystically signified the forme of the superiour Adam: R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus, The first man, is of the earth, earthly: the second man, is of the Lord from heaven: 1 Cor. 15. 47.

V. 8. a garden:] called hereupon, the garden of 8Iehovah, Gen. 13. 10. the Greeke translateth it a paradise, which name is borrowed from the Hebrew, pardese, that signifieth an orchard, Song. 4. 13. Eccles. 2. 5. This place for the pleasantnesse of it, is made a figure of heaven, named, paradise, in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ, Revel. 21. & 22. So the Hebrew Doctors gathered from Song. 4. 12. that this garden signified the Church of Israel: R. Menachem, on Gen. 2. 8. in Eden:] a countrie in the upper part of Chaldea, mentioned in Esa. 35. 12. Ezek. 27. 23. and other where. Eden signifieth Pleasure, (of it, the Greekes name Pleasure, Hedone,) and the name sheweth it to bee the pleasantest part of the world: wherefore comparisons are made by it, Esa. 51. 3. Ezek. 31. 16. 18.

Vers. 9. desireable:] that is, goodly, pleasant, 9tall, excellent: as Cedars and the like. See Ezek. 31. 8. 9. 18. tree of life:] which was continually flourishing and fruitfull: unto which the scripture seemeth to have reference, in describing the spirituall Paradise under the Gospell, mentioning the tree of life, which bare twelve manner of fruits, and yeelded her fruit every monethmonth, and the leaves of the tree were for the healing of the nations, Rev. 22. 2. This was unto Adam a symbolicall tree, a signe not onelyonly of a blessed naturall life in Paradise for a time, but of a spirituall life after in Heaven for ever, if he continued in obedience to his Creator. For as the bread of life, is that which giveth life eternall to them that eate of it, Ioh. 6. 48. 50. 51. so this tree of life signified the like, as God himselfe after sheweth, Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden:] the Greeke sayth, of the paradise: which the Holy Ghost p. 11followeth in Rev. 2. 7. saying, to him that overcommeth, I will give to eate of the tree of life, which is in the midst of the Paradise of God. The word midst often signifieth no more then within; as in Gen. 41. 48 amidst the same City, that is, within the same. So, in the midst of thornes, Luke 8. 7. is, among (or into the) thornes, Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden, that is, within it, Gen. 3. 3. the knowledge of good and evill:] so named, because of Gods law which forbad man to eate of this tree, should teach what is good and evill; be a rule of obedience, shewing mans goodnesse and righteousnesse if he did obey, (as Deut. 6. 25.) or his evill, if he did transgresse: for the knowledge of sinne, is by the law, Rom. 3. 20. Also knowledge is used for sense, or experience, Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction, Gen. 4. 1. and this tree might so have the name of the event, because Adam by eating of it, brought evill into the world, was commingled and defiled with it, and felt the misery of it in his owne conscience & experience, Gen. 3. 6. 7. The Greeke translateth, a tree to know that which may be knowne, of good and evill: and the Chaldee thus, a tree of whose fruit they that eate, shall know the difference between good and evill. So in Thargum Ierusalemy likewise.

Vers. 10. to water] From this river, and the use of 10it in Paradise, the Scripture speaketh of Gods spirit, and graces in his Church: as, the pure river of the water of life, Rev. 22. 1. the river of God full of waters, Psal. 65. 10. the river, whose streames make glad the city of God, Psal. 46. 5. See Iohn 7. 38. 39. was to,] that is, became into foure heads, meaning foure beginnings of other rivers.

Vers. 11. Pison:] or, as in the Greeke, Phison: it is so called of the multitude or increase of waters. 11The Scripture elsewhere speaketh not of it. compasseth:] This word is sometime used for turning and passing along by, though not round about; as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai, passe by: and so it may be taked here. Havilah:] in Greeke, Evilat. This was the name of two men, one the sonne of Cush, the sonne of Cham, the sonne of Noe, Gen. 10. 7. the country where hee dwelt, was called by his name, and that is it here mentioned, and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan, the sonne of Heber, of the race of Sem, sonne of Noe, Gen. 1029. His countrie befell him in the East Indies.

Vers. 12. good:] that is, fine, precious: so in 2 Chr. 123. 5. Bdelium:] the name of a tree, and of a sweet gumme that runneth from it. The Hebrew name is Bedólach: and some thinke it to bee a kind of Pearle: the Manna was like unto it, and the colour white, Num. 11. 7. Exod. 16. 31. Beryll:] a precious stone, called in Hebrew Shoham: which the Greeke in Exod. 28. 20. translateth a Beryll; the Chaldee calleth it Burla, and the Arabik al Belor. On two of these stones, the names of the twelve Tribes were graven, and borne on the high Priests shoulders, Exod. 28. 9. 10. see the notes there.

Vers. 13. Gihon:] in Greeke, Geon: a river about 13the land of Cush. There was also another river Gihon in Canaan, neere Ierusalem, whereof see 2 Chron. 32. 30. Cush:] the sonne of Cham, the sonne of Noe, Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians: and so the Greeke here translateth Ethiopia.

Vers. 14. Hiddekel:] The signification of this 14\2word is of sharpnesse and lightnesse: for it was a swift running river. The Greeke translateth it Tigris, the Tigre, which is the name of a beast very light of foot, as Pliny sheweth, in b. 8. chap. 18. Tigris also in the Medes and Persian tongue, signifieth an arrow, saith Pliny, b. 6. ch. 27. and Q. Curtius b. 4. speaking of this violent River. By it, Daniel saw visions of God, Dan. 10. 4. The Chaldee calleth it Diglat: whereupon the Latines also named it Diglato; Pliny in b. 6. ch. 27. Assyria:] in Hebrew Assur: he was the sonne of Sem, the sonne of Noe, Gen. 10. 22. of whom, his country was called Assyria, famous through all the Scripture; which usually nameth countries and posterities, by the names of the first inhabitants and parents. See the notes on Gen. 12. 10. and 19. 37. is Euphrates:] Hebr. it is Phrath; which river the new Testament calleth Euphrates, Rev. 9. 14. It hath the name of Encrease: for the waters thereof waxe mighty, by snow melting from the mounts of Armenia, and doe make the country fruitfull. This is called the great river, Deut. 1. 7. and 11. 24. Rev. 9. 14.

Vers. 15. garden:] in Greeke, paradise. to till:] 15or, dresse: the Greeke saith, to labour it. The Hebrew Doctors apply this mystically to Adams labour in, and keeping of Gods law: Pirke R. Eliezer chap. 12. And that the morall law, and work therof, was written in his heart, is manifest: seeing the same yet remaineth in the corrupted harts of men, Rom. 2. 14. 15.

Vers. 16. commanded:] Besides the law of nature, 16graven on Adams heart, whereby hee was bound to love, honour and obey his Creator: God here giveth him (for a triall of his love,) a significative law, concerning a thing of it selfe indifferent, but at the pleasure of God made unlawfull and evill for man to doe; that by observing this outward rite, hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat:] that is, maist (or shalt) freely eat: thus God first sheweth his love and liberality, before he makes any restraint. The doubling of words is often used in Scripture, for more earnestnesse and assurance, and in things to come, for to signifie speedy performance, Gen. 41. 32. Sometime God altereth this manner of speaking, into other the like; as 2 King. 14. 10. smiting thou hast smitten; for which in 2 Chron. 25. 19. is written, thou saist, loe I have smitten. So, Building I have builded, 1 King. 8. 13. or, as in 2 Chron. 6. 2. and I, I have builded. Sometime the doubling of the word is omitted; as, hath any delivering delivered? 2 King. 18. 33. which another Prophet writeth thus, hath any delivered? Esay 36. 18. In translating also, God useth sometimes the phrase which we follow here; as in Heb. 6. 14. blessing I will blesse thee, and multiplying I will multiply thee: translated into Greeke from p. 12Gen. 22. 16. Seeing I have seene, Act. 7. 34. from Exod. 3. 7. Sometime otherwise; as, shot through with darts, Heb. 12. 20. for that which is in Hebrew shooting shot through, Exod. 19. 13.

Vers. 17. But of:] Heb. And of: and▪ is often used 17for but: so translated in the Greeke version, Esay 10. 20. and by the holy Ghost in the New Testament; as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe, in vers. 20. and in Gen. 3. 3. and 42. 10. and in many other places. … thou maist not,] or thou shalt not eat. This law was given both to the man and woman; which were both called Adam, Gen. 5. 2. and the woman confesseth so much, Gen. 3. 3. and the Greeke version here manifesteth it, saying, yee shall not eat. dying thou shalt dye:] that is, shalt surely and soone dye; or, as the Greeke translateth, ye shall dye the death. VnderUnder the name of Death, the Scripture comprehendeth, deadly plagues, as the punishment of Aegypt with Locusts, is called a death, Exodus 10. 17. Also, inward astonishments, feares, &c. as Nabals heart died in him, 1 Sam. 25. 37. Likewise outward deadly dangers, and miseries; as Paul was in deaths oft, 2 Cor. 11. 23. It is also used for death in sinne, when men are alienated from the life of God, Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body, which we commonly call death, when the soule (or spirit) goeth out of the man, Gen. 35. 18. Psal. 146. 4. And finally, death is the perdition of body and soule in hell, which is eternall perdition from the presence of the Lord; and called, the second death, Mat. 10. 28. 2 Thessal. 1. 9. Rev. 20. 6. 14. These, and whatsoever else mortality, misery, death, the Scriptures mention: are implyed in this iudgement here threatned upon disobedience, Rom. 5. 12. beside miserable bondage under him which hath the power of death, that is the devil, Heb. 2. 14. 15. On the contrary, here is implyed upon condition of his obedience, the promise of eternall life, whereof the tree of life was a signe, Gen. 3. 22. So Paul opposeth death, as the wages of sinne: and eternall life, as the gift of God: which now since mans fall, is onelyonly by Christ, who giveth us to eat of the tree of life: Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say, After the opinion of our Rabbines of blessed memory, if [Adam] had not sinned, he had never died; but the breath which he was inspired with, of the most high blessed God, should have given him life for ever, and the good will of God, which he had in the time of his creation, had cleaved unto him continually, and kept him alive for ever, R. Menachem, on Gen. 2. 17.

Vers. 18. himselfe alone:] or, alone, as the Greeke translateth it: so 1 King. 19. 10. I am left my selfe alone: 18for which Paul saith, I am left alone, Rom. 11. 3 God who made other creatures male and female together, did not so in mankind: which Paul observeth, saying, Adam was first formed, then Eve, 1 Tim. 2. 13. making it one reason of the womans subjection. as before him.] the Greeke here translateth it, according to him; and in the 20. verse, like unto him meaning, one that should be as his second selfe, like him in nature, knit unto him in love, needfull for procreation of seed, helpfull in all duties, present alwayes with him, and so very meet and commodious for him. The Apostle hence gathereth another reason of the womans subjection, in that the man was not created for the woman, but the woman for the man, 1 Cor. 11. 9.

V. 19. them unto Adam:] or, unto the man: but the 19Greek version keepeth the Hebrew name Adam, & addeth the word them, for to make the sense plain. So the holy Ghost sometime doth, in repeating matters; as, he blessed and brake, Mat. 14. 19. that is, and brake them, Luke 9. 16. Shew to the Priest, Mar. 1. 44. that is, shew thy selfe, Mat. 8. 4. See also Gen. 31. 42. would call them:] or, call it, that is, every of them. This sheweth Gods bounty, in giving man dominion over all earthly creatures, Psal. 8. for the giving of names, is a signe of soveraignty, Numb. 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome, in naming things presently according to their natures; as the Hebrew names by which he called them, doe declare.

Vers. 20. he found not,] that is, the man found 20not a meet helpe for himselfe, among all the creatures; therefore the woman when shee was made, was the more acceptable. Or, as the Greeke translateth, there was not found an helper like unto him. So in Gen. 15. 6. he imputed it, is translated, it was imputed, Rom. 4. 3. See also Gen 6. 20. and 16. 14.

Vers. 21. a dead fleepe:] This the Greeke calleth 21an extasie, or trance; which the Scriptures shew to have falne also on men, when they did see visions of God, as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe, the senses are all bound up, as 1 Sam. 26. 12.

V. 22. builded:] To build the rib to a woman, is 22to make, or create a woman of it, as with a speciall care, or art, and fit proportion. Hereupon our bodies are called houses, Iob 4. 19. 2 Cor. 5. 1. And although by building, is meant making; (as the Lord will build thee an house, 1 Chron. 17. 10. is the same that he will make thee an house, 2 Sam. 7. 11.) yet by the many words used in the generation of man-kind, as creating, Gen. 1. 27. making, Gen. 1. 26. forming, and inspiring, Gen. 2. 7. and now building: Moses would set forth this wondrous workmanship, which the Psalmist so laudeth God for, Psal. 139. 14. he brought:] God her builder, was also her bringer, and so her conjoyner in mariage with the man, Mat. 19. 6. and the Scripture noteth a wife, to be a speciall favour of the Lord, Pro. 18. 22. and 19. 14. He also blessed them together, as Gen. 1. 28. whereby may bee seene, how Moses changeth the order in this Chapter; inlarging things here, which before he had touched briefly.

Vers. 23. This now:] or, this time: this once. 23flesh, &c.] Hereby Adam shewed, both his thankfulnesse to God, and love to his wife: and from hence Paul teacheth, that men ought to love their wives as their owne bodies, for no man ever hated his owne flesh, Ephes. 5. 28. 29. The like speeches are used of persons neere a kin, that they are their bone and their flesh, Gen. 29. 14. Judg. 9. 2. So the Apostle by this, setteth forth Christs mystical union with his Church, that we are members of his body, of his flesh, and of his bones, Ephes. 5. 30. woman:] or, Mannesse, of Man: as in Hebrew shee is p. 13called Ishah, of Ish: which word Ish, hath the signification of strength and valour: so that the Scripture useth this word, shew your selves men, for, be yee strong, or couragious, Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh, which in Hebrew is fire: for heat in man, causeth strength and courage. Therefore as Adam is used for base men, borne of adamah, the earth: so Ish is used for noblemen, Psal. 49. 3. Also Ish, is used both for man and husband: and Ishah, both for woman, and wife: as in the verses following. out of man:] The Greeke translateth, out of her man; and the Chaldee, out of her husband. Hence is a third reason of womens subjection, because the man is not of the woman, but the woman of the man, as Paul saith, 1 Cor. 11. 8.

Vers. 24. leave his father, &c.] This is a perpetu▪ 24all law, given of God, as Christ sheweth, Mat. 19. 4. 5. and teacheth that the band of mariage, is the neerest conjunction in the world, and all societies rather to be left, then this betweene man and wife, who may not depart one from another, 1 Cor. 7. 10. 11. as they doe depart from their parents, Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage, between Christ and his Church, Psal. 45. 11. 12. The Chaldee translateth it, he shall leave the bed of his father and mother. And the Hebrew Doctors gathered from hence a law unto all Adams sonnes, against unjust carnall copulations, and incestuous mariages, with a mans fathers wife, or mother in law; and with his owne mother; as after, by he shall cleave to his wife, (they say) is forbidden any other mans wife; and all pollution with the male, and likewise with beasts, Maimony in Misn. book 14. treat of Kings: chap. 9. …. 5. to his wife:] or, to his woman: for it is the same word Ishah, used before in verse 23. and by his woman, he sheweth there is no lawfull conjunction for a man but with one, and she a wife, become his by mariage. Wherefore all other women, are in this respect called strangers to him, Prov. 5. 3. 18. 20. And for shall cleave, the Greeke saith, shall bee glewed: which word is also in Mar. 10. 7. & maketh against all unjust divorces. they shall be:] the Greeke translateth, they two shall be one flesh: and so it is alledged in the New Testament, Mat. 19. 5. that hereby a man is restrained from more wives then one: which is to be observed in other speeches of Scripture, wherein like restraint is implyed: as, him thou shalt serve, Deut. 6. 13. that is, as Christ alledgeth it, him onelyonly, Mat. 4. 10. Luke 4. 8. So, but for the Priests, Mar. 3. 26. which another Evangelist writeth, but for the Priests onelyonly, Mat. 12. 4. Of like force is that saying, a man is not justified by the works of the Law, but by the faith of Iesus Christ; that is, by faith onelyonly, Gal. 2. 16. one:] or, to one flesh: See vers. 7. This is meant in speciall, by generation of children: wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation, 1 Cor. 6. 16. adding a further mystery of our union with Christ, hee that is joyned to the Lord is one spirit, vers. 17.

Vers. 25. not ashamed:] thought not themselves 25in any shamefull plight: as a Chaldee paraphrase saith, they knew not what shame was. For they being innocent, and adorned with the image and glory of God, had nothing in soule or body, that was defective, miserable, or shamefull: but now by sin, nakednesse in us, is a want, a filthy thing, and a shame, Deut. 28. 48. Rev. 3. 18. For shame or confusion is the fruit of sin, Rom. 6. 21. the opposite of joy, Esay 65. 13. and companion of destruction, Ier. 48. 20.