Commentary Upon Genesis 1-3, Commentary on Genesis · Chapter 2 · Verse 24
VERSE 24.
THerefore] Some conceive, that this particle carries us back unto all that is related before the womans Creation, as well as to the making of her out of Adam's ſide; as if this were the mind of the Holy Ghoſt; Therefore, that is, becauſe God ſaw, (that Adams life could not be comfortable to him, without a fit helper; and becauſe Adam, upon the furvey of the Creatures, found no fit Companion for Himſelf; and laſtly, becauſe God had made the woman out of her Husbands body, &c. But moſt Interpreters conceive, that this [Therefore] looks back only to the laſt Circumſtance and ground of the Law of Marriage, upon the manner of Gods creating the woman out of Adam's body in this ſenſe: Becauſe they were One, therefore they ſhall be One. Indeed this Inference ſeems to hold ſtrongly in Adam and Eve, becauſe they had indeed been one fleſh; but hath no force to conclude the Law unto Adam's poſterity, whoſe VVives ſpring out of another ſtock, taking fleſh, not of them, but of their own parents. It ſeems more ſtrongly to infer, That a man and his Parents muſt be One, becauſe they were One. VVhat if we ſuppoſe then, that this (therefore) refers to that which is not Evidently expreſſed, but muſt notwithſtanding be neceſſarily underſtood? Namely, that therefore they ſhall be One becauſe God had appointed it to be ſo, which is implyed in Gods bringing the Woman to Adam, to be his Wife; upon which our Saviour grounds the ſtrength of the Law of Marriage, that becauſe God had joyned them together no man ſhould put them aſunder, Matth. 19.5.6. This is the main ground indeed, upon which Adam imbraceth her, not only in reſpect of her Originall, but of Gods Decree, that ſhe ſhould be his Wife, which be imbraceth as a rule to himſelf, and proclaimes as a Law to his Poſterity for ſucceeding times.
Shall a man leave] That is, be devided from, in Habitation, and daily converſation, and in Care and Labours for his Service and Eſtate; But not in Love, and Dutiful affection, or in ſuch ſervices or aſſiſtance, as upon intervenient and emergent Occaſions, his Parents might require at his hand, which as well Married as Single Perſons, even by the Law of Nature, are to perform unto them for ever.
His Fathen and Mother] Who in reſpect of Nature are neareſt unto him, and of whom he came, and whom he ought otherwiſe by Gods own Ordinance to ſerve; much more all others, though nearer to him in Conſanguinity than his Wife.
And ſhall cleave] This phraſe both the Septuagint, and after them our Saviour, Matth. 10.7. expreſſe by a term that ſignifies to Glew together, which is the firmeſt meanes that men can uſe, to joyne things together. This is done by the Ordinance and Law of God, ſodering the two married perſons into One; and enjoynes not onelyonly a firm and conſtant adherence of the man to his Wife in affection (upon which in all well ordered minds it ſo far prevailes, upon the ground of this Ordinance, that one feels his heart Leaning unto and Rejoycing in his Own Wife, and that meerly becauſe ſhe is his Wife: So that with that kind of …ove he can affect no other, though more deſirable in reſpect of her Perſon, or Parts, and Uſefulneſſe for ſervice) but withall imports Cohabitation, Mutuall ſervice, and firm Aſſociation in all cares, and endeavours for the advancing of the Common good of themſelves and the Family, and Particularly Matrimoniall Conjunction for Propagation.
Unto his Wife] Unto his Iſhah, ſaith the Holy Ghoſt, retaining the ſame Name, which Adam gave unto the Woman before, as beſt expreſſing the Relation of a Wife to an Husband, from whom ſhe differs only in Sex, And unto her Alone, as the Law of Marriage requires, Hoſ. 3.3. So that all Polygamy is here forbidden, as well as all Adultery in the former phraſe.
And they ſhall be One fleſh] Into one fleſh (ſaith the Original) Significantly) not onelyonly in accompt, as Legally a Man and his Wife are reputed as one perſon; nor onelyonly one fleſh by Matrimonial Conjunction (to which the Apoſtleapplies this phraſe, 1 Cor. 6.16.) Nor onelyonly one fleſh in their iſſue, in which the ſubſtance of both Parents concurs to make up the ſame body of the Child. But much mere one fleſh by a nearer and more unſeparable union, which (during the dives of the married perſons) is as impoſſible to be diſſolued as … the fleſh from the body, or one member from another, whereby being ſo nearly joyned together, they ſhould be animated and governed ſo by one Spirit, as if they were members of the ſame body, labouring indeed in divers employments, but by the ſame direction with the ſame affection, and with reverence to the ſame end. So that this phraſe doth not only enclude Die…rce, (as the two former do Polygam… and Adultery;) but beſides, all dividing in Affection or any other way.
It is queſtioned, whether thoſe words, which contain the Law of Marriage be the. Words of God or of Moſes, or of Adam. They that take them …o be uttered by God, ground themſelues upon our Saviours Affirmation, Matth. 1….1. That God ſpake them, it cannot be denied: but whether he ſpake them Himſelf, or delivered them by the Pen of Moſes, or uttered them by the voice of Adam (which ſee …s moſt probable) the difference is not great; For, howſoever, we may,
1. Obſerve, Marriage of Man and Woman it an Ordinance of God Himſelf.
Obſerv. 2 ANd is therefore called the Covenant of God, Prov. 2.17. By which he is ſaid to joyn the marnied perſons together, Matth. 19.6. Of which Conjunction eſpecially the Apoſtle ſpeaks, when he warnes every Man to walk as God hath called him, 1 Cor. 7.17. Neither in reaſon can it be otherwiſe; Seeing 1. we are Gods and not our own; And therefore none of us having power over his own perſon, can be diſpoſed of otherwiſe then he directs, 1 Cor. 6.19, 20. 2. We bring forth Children unto God, Mal. 2.15. Which He therefore calls his Own, Ezech. 16.21. as born unto him, ver. 20. yea, the fruit of the womb is his reward, Pſal. 127.3. And therefore in all reaſon it is fit he ſhould beſtow that which he onelyonly gives. Laſtly, it is moſt fit, that as he Created Man at firſt, ſo he onelyonly ſhould give direction for the Propagation of Mankind afterwards, in all times ſucceeding, by his Law, as he propagates all other Creatures by a Law planted in their natures.
Let all men eſteem honourably of Marriage, for the Authour, Heb. 13.4. Enter into it Roverendly, uſe it Holily, and hold that Covenant inviolably, each party walking with God in the place wherein he hath ſet them, the Husband ruling in Gods Fear, and by his Authority; and the refore according to his Will: and the Wife obeying and fearing the Lord in her Husbands perſon: And both depending on and expeſting his Bleſſing, who will not fail to ſanctifie and bleſſe unto us what Himſelfe … dained.
That he may cleave unto his Wife, the Husband is not onelyonly permitted, but Directed to leave his Parents; for the Holy Ghoſt ſeith not, a man May, but a man Shall leave his Father and Mother, which words imply a … or direction. So that we may hence.
2. Obſerve, Married Perſon… …ſt be wholly and entirely one to another.
Obſerv. 2 ACcording to the form of that ſtipulation mentioned, Hoſ. 3.3. which extends unto all Conjugal duties only. One may love other friends, but only his Wiſe with a Conjugall. Love and Affection, Rejoycing in her alone, Prov. 5.18, 19. dwelling with her, as an inſeparable companion, adviſing and joyntly labouring with her for Upholding and Governing of the Family, 1 Cor. 7.3. and the like, in thoſe the married perſons muſt be wholly one to another. But ſo, that they alſo, as well as others, muſt ſtill hold themſelves obliged to thoſe General Duties of Love, due Reverence, and Service, unto all other perſons, according to their ſeveral Relations.
Let this mind us of our Spiritual condition, and obligation thereby, unto Chriſt our husband, to be entirely to him, and to none other; to which uſe both the Prophets and Apoſtles apply this Law of Marriage in ſundry places, ſhadowing out our Spiritual, and conſequently more Inward, and Nearer Union between Chriſt and us, under this holy Ordinance, eſpecially St. Paul, Eph. 5.32.
Forſalcing of Father and Mother, is not that which is required in it ſelf, but in relation to a mans adhering and cleaving to his VViſe, which is the main duty required. VVhence,
3. Obſerve, Married perſons are not only to reſtrain themſelves from all others, but beſides to adhere and cleave firmly one to another.
Obſerv. 3 THis Duty eſpecially takes in the Inward Affection of the Soul, in which their two perſons ought to be ſo united, as if they were members of the ſame body converſing continually one with another, which the Apoſtle terms dwelling, 1 Pet. 3.7. Delighting and rejoycing in one another in an holy and hearty manner, Prov. 5.18, 19. Truſting mutually one in another, Prov. 31.11. and cloſe cleaving together in all their endeavours and cares for the building up of the houſe in the Education of the children, governing the Servants, and ordering of the Affairs of the Family to the beſt advantage for their mutual comfort.