Genesis 2

Genesis 2:4-25

Subdivision 2. (Genesis 2:4-25.) Relationships of the Man.1. The second subdivision is not a new account of the divine work, written by another hand. Its purpose is quite different, namely, to show us the relationships of the man to the whole scene into which he is introduced, and to his Maker. This is why it is not simply “God” in this chapter, but “the Lord God.” “The Lord” is here, in the original, “Jehovah.” It is the title by which God entered into covenant with Israel afterward, and is expanded for us in the book of Revelation as “He who is and who was and who is to come,” -the best translation of which in one word would be, as in the French, “The Eternal.” But I retain for it the word “Lord,” as in the Septuagint and our common version, this being in some sense sanctioned by the New Testament use, and giving more the thought of relationship, which it is evidently intended to convey. Where it stands by itself, however, I have simply transferred the Hebrew word, “Jehovah.” In the first section, we have necessarily man’s first relationship, the foundation of every other -that to God; and here, God’s breathing into him is characteristic of this. No beast has it; and although there is no direct statement, -the language is, as we say, phenomenal, -yet there is implied in this certainly some communication from God Himself, by which (and not by the bodily form,) is conveyed the idea of kinship. Yet the language is more phenomenal even than in the common version, which we have followed. It is literally, “God breathed into his nostrils the breathing of life,” where indeed the fact that it is in the nostrils shows what is meant. Compare the full expression in Genesis 7:22 as we have given it. Neshamah is always the activity of the ruach, whether this stands for “breath” or “spirit.” The effect, and the effect as seen, is alone depicted.

This is in reality favorable to the deeper thought. It is not mere “breath of life” which is imparted, but the whole living activity, as expressed in this, is the result of the divine impartation. And if man thus becomes a living soul, good reason it is why his soul should not die, as the beast does. (Matthew 10:28.) In the fact of being a living soul, he does not differ from the beast, but he does in the way he becomes one. The inbreathing is thus essential to relationship, and given for this reason in this place. But the junction of something thus in relationship to God with the dust-formed creature makes Adam in this way a proper foreshadowing of the “last Adam” (Romans 5:14), -Deity incarnate. He, however, in contrast with the first Adam, in resurrection, breathes upon His own. He uses this action, so significant in the creation of man, to symbolize the introduction of His people into a new creation, of which He is the Head: taking Himself the divine place as “quickening Spirit.” (John 20:22; 1 Corinthians 15:45.) 2. We have next the lesson of dependence taught man, upon One whose goodness makes the very need of His creatures the occasion of ministering care. Every thing is provided that can gratify as well as satisfy. But the tree of life shows him that he has not life in himself, and the prohibited tree of knowledge teaches him practically to recognize this dependence upon Another. The ministry of the whole triune Godhead to man is typically indicated here. For the tree of knowledge indicates paternal government, where indeed “rule” is service (Romans 12:8); the tree of life speaks of Christ, in whom our life is; while the gushing fullness of these bounteous rivers is a plain type of the renewing power of the Holy Ghost. All this we shall find again in the paradise of God, of which this is a true picture. Would we could more enter into it! 3. The third section shows us Adam’s relationship to his wife; and for this, he is first taken to look at the beasts, and to see that no union can be here. Man is man by that spirit by which he differs from the beast. What a prophetic rebuke to the infidel science of the day! The application of what we have here to Christ and the Church is shown us by the apostle. Adam, to find his wife, passes through the image of death, and she is “builded” out of him, to whom she is afterward united. So are we chosen in Christ, the fruit of His death, raised up with Christ, and by the Spirit united to Christ. Here, once more, however, the last Adam shows His essential difference from the first: He will present the Church to Himself. (Ephesians 5:27.) \