Genesis Chapter 2: Creation of Man

Jun 17th, 2009 | By | Category: Genesis, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name)

Genesis Chapter 2

Gen. 2:1 Thus the heavens and the earth were finished, and all the host of them.

Verse 1 could easily be tacked onto the end of chapter 1. Then chapter 2 would start with the second verse.

Q: What “heavens” were finished in the Sixth Creative Day?

A: Earth’s heavens and solar system—the planets—were finished. In fact, the expression “all the host of them” refers to our planets. Since God rested on the Seventh Creative Day, the implication is that He will do something after it ends. When earth is brought to perfection by the end of the Seventh Day, the will of God will be fully done down here. Any infraction will receive immediate retribution. Now, what about the other universes? If God stopped working, it means He has other plans to resume in the future.

Scientifically, this is simplistic language, but it embraces several things. Earth’s atmosphere and the space surrounding it are broken up into different spheres (for example, the ionosphere and the stratosphere). There are designated areas around the earth, each with a distinctive quality in its layer—until one gets beyond earth’s gravitational pull, which goes quite far out and gets weaker as it goes. These spheres could be called “heavens.” An electrical sphere is one. Our immediate atmosphere or “heaven” is called “firmament” (Gen. 1:6). Tartaroo, where the fallen angels are incarcerated, is another sphere.

How much time was required to “finish” the heavens and the earth? It took “X” number of years plus the 42,000 years of the Six Creative Days just for the earth. In other words, work was done prior to the Creative Days. At the end of the Kingdom Age, which will be the end of the Seventh Creative Day, or the last 7,000 years, the Church will deal with other worlds. If it took 42,000 years to make earth habitable for man, then it would take, let us say, 42,000 years to prepare the surface of other planets for life. Some of this ordering has probably already been going on, but we are unaware of it. Although no other humans have been brought forth, earlier processes have been occurring so that when the Kingdom Age is complete, the Church will have a work to do right away on other planets. For instance, man was made suddenly, in one day. Other developments and work (animals, trees, grass, fish, etc.) took long periods of time in preparation for man’s creation. We know there is no life on other planets in our solar system, but the universe is TREMENDOUS in size, and preparation is going on elsewhere, unbeknownst to us. The stars we see are suns around which revolve planets that are completely invisible to our best telescopes. Oxygen, water, etc., can exist there.

The suggestion is that earth’s development was perfectly timed. Christ died here, on this small planet. And although earth’s development occurred relatively late in the physical creation, yet as far as human creation is concerned, it is the beginning of creation.

God has been very active not only with the earth but also elsewhere. Then He stopped His physical work, and we are in an interim period until earth’s society is brought into complete harmony with the Lord.

Gen. 2:2 And on the seventh day God ended his work which he had made; and he rested onthe seventh day from all his work which he had made.

God “rested on the seventh day” from all the works that He had made; that is, God temporarily ceased activity along the lines specified here. However, He is active regarding the new creation. He is resting from material or physical creation; He is resting in regard to another material universe and the creation of human beings  elsewhere.

Gen. 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

“From all his work which God created and made.” This statement is interesting. God not only designed but made or produced. Jesus said, “My Father worketh hitherto, and [now] I work” (John 5:17). God worked “hitherto” regarding the Six Creative Days.

In Hebrews 4:3-6,10,11, the Apostle Paul drew a spiritual lesson from Genesis 2:1-3. God rested the Seventh Creative Day from all His work. Similarly, the Christian is to rest from all his work and to enter into God’s rest. True, we who believe now enter into a rest in the present life, but in this context, the “rest” is after death. The Christian’s present rest is a rest of faith, and his standing with God is predicated upon faith: “According to your faith be it unto you” (Matt. 9:29). James added, “Faith without works is dead” (James 2:20). But the allusion here is that just as God ceased from His physical creative works and rested on the Seventh Day, so the Christian is to look forward to another, or future, rest after death. There is a rest now, and there is a greater rest later, into which we hope to enter. In the present life, we are laboring to please God, expending energy. If we are faithful, our “labors” after death will entail no emotional trauma and no physical fatigue.

God blessed and sanctified the Seventh Creative Day at the end of the Sixth and the beginning of the Seventh—even though the Seventh Day would contain the permission of evil. Why did He bless the Seventh Creative Day? The reason is that at its conclusion, His purposes will have been accomplished. God looks ahead to giving everlasting life to those who love Him in spirit and in truth. The same principle holds for us as individuals. Sometimes we ask for a blessing, and then all kinds of problems occur. These problems are disciplinary and educational—they have value ultimately but seem to be otherwise at first. Here God blessed the Seventh Day, and yet evil arose because He saw that man, being a free moral agent, must obey of his own volition in order to love and please his Creator. The experience with evil is valuable because it shows the other side of the coin—that death is the result if God is not served. Therefore, with the end in view, God blessed the Seventh Creative Day. God permits evil but is not the author of it. The Seventh Creative Day started with an evening and will end with a morning of blessing.

Volume 6, page 37, reads, “We may reasonably assume that it was just at the close of the sixth epoch-day that God created man; because his creation was the last, and it is distinctly stated that God finished his creative work, not on the sixth, but ‘on the seventh day’—the division of the man into two persons, two sexes, being, evidently, the final act.” The Pastor thought the division of Adam into male and female took place in the beginning of the Seventh Creative Day, and then God rested. But such reasoning is not logical. When the Seventh Creative Day came, God had finished His work. And after God divided Adam to create Eve, a little time period elapsed before sin came. Sin could not have occurred in the Sixth Creative Day because that day was pronounced “very good” regarding Adam and Eve. Therefore, they were both created at the end of the Sixth Creative Day, and sin entered at the beginning of the Seventh.

Gen. 2:4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

Let us consider the last part of verse 4: “in the day that the LORD God made the earth and the heavens.” The word “day” is yom, the same Hebrew word that was used for “first [Creative] day,” “second [Creative] day,” etc. Thus we have proof that the Creative Days were not 24 hours long, for now all six Creative Days, plus the long period of time prior to the six days, is called “day” (singular). In other words, yom can mean 24 hours, a lifetime, an epoch, a superepoch, etc. The word “generations” means, or refers to, the order or details of development that were just enumerated.

Q: Is there any reason that verse 4 is the first mention of the “LORD God”?

A: Christian writers say the introduction of this term proves the existence of two different accounts, the first (Genesis chapter 1) being the Elohim account and this one being the Yahweh account. Actually, they are the same account. Elohim is also in Genesis chapter 2 (Jehovah Elohim); it is just that we are now getting more detail about God. The use of a consistent term (Elohim) for each Creative Day was logical. Then in Genesis chapter 2, we are looking back on what previously had been done, and an additional term was introduced to break up the repetition.

As the Bible continues, additional different terms are used to describe God’s being.

Gen. 2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

“Every plant … before it was in the earth, and every herb … before it grew.” The word “before” shows that God had the pattern in His mind (and perhaps had even created a counterpart in the spiritual realm) of all the herbs and plants before their existence here on earth. This thought, so simply stated, is mind-boggling and profound. In other words, considerable thought preceded the actual producing of plants and herbs. The designs were thought out well in advance, and they germinated when God ordered the right conditions. The process of development of plants and herbs started with the formula, pattern, and design in God’s mind. However, the secrets of His formulas were not unlocked until the proper conditions existed, one condition being the “mist” that watered the earth (described in the next verse).

“God had not caused it to rain upon the earth.” This statement gives support to the Vailian theory, with water above the earth in rings or a canopy and water on the earth below in oceans. For a time, there were no clouds; that is, there were no clouds between the canopy above and the waters below—and hence no rain. (Clouds, in condensing, distill rain.)

Q: In the Third Creative Day, plants and herbs started coming forth. We know about the Flood in Noah’s day, but successive rings of water broke prior to Noah’s day. How do we harmonize the breaking of the rings and the floods with the statement that it had not rained?

A: A deluge is different from the distilling of raindrops from a cloud. Rain consists of droplets of water. The collapse of a canopy is not “rain” but a flood of water. Also, there was not that much water. The heavier minerals cascaded down earlier and kept coming down successively until there was just a transparent veil left of practically all water.

The earth was like a hothouse with a mist watering it. In the hothouse humid condition, a mist arose from the ground to provide sufficient moisture for plants to grow. Moreover, “there was not a man to till the ground,” so plants and herbs under these conditions were self-growing. Rings collapsed prior to man’s creation, causing floods of great magnitude but not great enough to cover the entire earth with water at one time. The rings fell irregularly during the Creative Days prior to the creation of Adam. Because all of the floods were limited in scope and did not cover the whole earth at one time, the plants, etc., survived. Thus there was a continuum of activity of life growing on the earth. Otherwise, if the floods had been universal, a complete loss of life would have occurred, and how would life have regenerated? (By the way, the earlier floods covered much more land surface than Noah’s Flood.)

Gen. 2:6 But there went up a mist from the earth, and watered the whole face of the ground.

The formulas, patterns, and designs became realities when the proper conditions existed of “mist,” sun, and earth (soil).

Gen. 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

God formed man (Hebrew adam) of the “dust” of the ground. “[Out] of the ground” is the Hebrew word adamah, that is, “out of adam.” Hence the word adam has to do with the earth, the “dust” itself.

God “formed” man; He sculpted or artistically developed him, as it were, out of the elements of the earth. It was like making a lily out of mud. In death, a corpse goes back to dust. “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen. 3:19). Thus the expression “dust to dust” means that dust returns to dust—it decomposes.

“God formed man … and breathed into his nostrils the breath of life; and man became a living soul.” Before Adam got the breath of life, he had flesh, cells, blood vessels, blood, etc., but when the breath of life was breathed into his nostrils, he became a living being. In other words, Adam was not a soul until he received the breath of life. Before that, he had cells of life, but he was not living. A “dead soul” is one that previously existed and thus has an identity.

Comment: The Hebrew word nephesh, which is translated “soul” here, is the same word that is used in 1 Kings 17:21,22, where the dead child was revived, and the account says that the soul came back into the child. “The soul of the child came into him again, and he revived.”

Reply: Yes, and one has to have a previous existence before he can become a dead soul. After being a dead soul, he can be revived.

It is like a blank tape. Once a cassette tape is activated on a machine and the tape begins to record, that tape has certain peculiarities (an individual personality, as it were) that another tape does not have. Stated another way, before the recording starts, the tape is live—it is sensitized—but it has no personality or identity until it is put into a machine, the electricity is turned on, and the recording begins.

Therefore, if an embryo in a womb is killed, it is not the killing of a personality. To become a living soul, the child must be born, that is, come forth from the womb and have the breath of life. The living tissues and cells that exist earlier, prior to birth, do not constitute a living soul. Adam had living cells when God formed him prior to getting the breath of life. Indeed there is life in the womb and preparation, but the identity of the soul does not come out until there is breath. In regard to the statement “the soul that sinneth, it shall die,” a soul must have had the breath of life and done something in order to go into death (Ezek. 18:4).

If a cassette tape is being recorded and the “Stop” button is pushed, and the tape is removed from the machine and put on a shelf, it is dead for that period of storage. At a later date, the tape can be put back in the recorder and replayed and also start to record again. And so mankind, when called forth from the tomb, will have all that was “recorded” previously and will also be able to absorb new material.

At death, the “soul” (the identity of the being) goes back to God (the “tape” returns to Him). The truth is in between what the nominal Church considers the soul and what most Bible Students believe. The soul goes back to God, into His memory bank, into storage, and can be resuscitated later. The identity of all who have ever lived has been preserved.

Gen. 2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

In the east part of a territory called Eden, God planted a garden. God created Adam outside of the garden (but in Eden) and then put him in the garden. In other words, God created the garden before He created man—just as He created conditions before the fish, beasts, etc., came forth. First, God created the environment, then the beings. Incidentally, Eden means “pleasure,” “delight.” Adam’s creation was a delight to God and to man.

Adam saw something of the unfinished earth before he was put in the garden, unless he was instantly zipped over there. If we have the right heart condition, it is sometimes good for us to have a contrast—to be poor and then rich, for example, or to have suffering and then relief. The contrast helps us to be content with our surroundings, to appreciate health, etc. Adam would have been translated into the garden, just as Enoch and Elijah were many years later. While in the garden, Adam could not see out of it because of the terrain.

Gen. 2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

All trees were beautiful and had edible fruit. There were trees of life and trees of the knowledge of good and evil—both being a particular kind of tree. The “tree of life” was a grove or kind of tree necessary to perpetuate human life. The “tree of knowledge of good and evil” was also a grove. Xulon, the Greek word translated “tree,” means “grove” (Rev. 2:7; 22:2,14).

Both kinds of tree—the tree of life and the tree of the knowledge of good and evil—were pleasant to look at, had edible fruit, and were “in the midst of [that is, among] the garden.”

In other words, the forbidden tree grew among the other kinds of trees and hence was not in just one place. Adam and Eve had to watch and discriminate lest they partake of it. Similarly, the Christian is not to go into a monastery and be absent from temptations; he is not to isolate himself. He is in an evil world, in a mixed condition, where he must take the initiative to watch lest he fraternize with evil. Taking the proper stand strengthens us as opposed to being in a sterilized condition.

Gen. 2:10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

Here is a prime clue for locating the Garden of Eden, along with the names of the rivers, which are given in succeeding verses. A river originated in Eden but not necessarily in the garden portion. However, the river went through the garden, and where it exited the garden, it divided into four rivers, two of which are known today: the Tigris (Hiddekel) and the Euphrates. The river in Eden was the river of life. Just as that river parted into four rivers, so four classes of humanity have their origin in Adam. The first river mentioned, the Pison, represents the Little Flock. The last river mentioned, the Euphrates, pictures the world of mankind. The point is that a progression is shown, an order of resurrection, by the sequence in which the four rivers are introduced: Pison, Gihon, Hiddekel, Euphrates. The four rivers show the ultimate destiny of four classes of humanity (Adamic stock) who will get life.

Gen. 2:11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

Gen. 2:12 And the gold of that land is good: there is bdellium and the onyx stone.

The first river mentioned was the Pison. Multiple clues show that the Pison represents the Little Flock. (1) Pison means “gusher,” “geyser,” “abundant well.” Regarding the Little Flock, Jesus told the woman of Samaria, “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well [gusher] of water springing up into everlasting life” (John 4:14). (2) Gold pertains to divine nature. (3) Havilah, which means “circle” or “crown,” shows regality and gives the thought of the crown of life for the Little Flock. (4) The gold was stated to be “good,” and divine nature is certainly good.

Bdellium is associated with manna (Exod. 16:35; Num. 11:7). The Little Flock will receive of the golden pot of “hidden manna” in the Ark of the Covenant; that is, they will get immortality (Rev. 2:17). Manna is described as bdellium manna. Not much is known about bdellium, but it was probably a mineral in the shape or form of a pearl or a pellet, being convenient to pick up though small. Hence bdellium resembled manna.

The onyx stone was black and thus pictures humility. The Little Flock originates from the earth, the dark planet of sin. Black onyx has white layers so that a design can be sculpted out, black being on top and white underneath. The high priest had an epaulet of black onyx on each shoulder, with the names of six tribes inscribed on each stone. These shoulder stones were a lot larger than those on the high priest’s breastplate, which contained the name of only one tribe on each stone. From the black onyx stones hung a chain that held the breastplate, suggesting a relationship between the epaulet and the breastplate names. The tribal names on the two epaulet stones were listed according to birth. The breastplate names were arranged according to importance, election, and selection. Of Jesus, it is said, “The government shall be upon his shoulder” (Isa. 9:6). As a breastplate of judgment, it represents the Little Flock, those who will be placed in positions of judgment (set in ouches of gold) after having proven faithful. The jewels in the breastplate are a finished picture of the Lord’s jewels (Mal. 3:17).

The fact that the onyx epaulet shoulder stones were black, as opposed to the beautiful, sparkling stones on the breastplate, shows that the Little Flock will always remember their humble origin. The humble-minded Little Flock will never consider their overcoming to be due to their own efforts, abilities, etc. By divine grace, the Little Flock are called, developed, perfected, and honored. While the beautiful breastplate shows office, the black onyx stones are a constant reminder of the humble past. Jesus is a High Priest who can be touched with a feeling of our infirmities because he took on the human nature (the seed of Abraham). Hence compassion is also indicated in the breastplate—the Little Flock will be the best kind of judges possible.

Incidentally, the word “humility” comes from “humus,” or dark soil. Humility means to be lowly, not boastful.

Gen. 2:13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

The second river, the Gihon, encompassed all the land of “Ethiopia,” that is, the Hebrew Cush (or Kash) in Turkey, according to the King James margin. Noah’s three sons were Ham, Shem, and Japheth. One of Ham’s sons was Cush, and Cush was the father of Nimrod (Gen. 10:1,6,8).

Cush was born in Turkey and lived there for many years after the Flood before going to Africa. Although boundaries have fluctuated over the years, Turkey and India are the land of Kash (Kashmir is in India). Even Nimrod, Cush’s son, was born in Turkey. “Ethiopia” is a much later identification of Cush. It is like the term “Rameses,” which in the context of the Scriptures had a different name but is called by its later name “Rameses.”

Ham means “swarthy,” “dark-colored,” and Cush means “black.” Nimrod, too, was associated  with Africa, but later in his life. His earlier years were in Turkey and vicinity. Canaan, the brother of Cush—both being sons of Ham—was cursed by Noah, who said that Canaan would be a servant to his brethren (Gen. 9:25; 10:6). This development was appropriate, for the Gihon River represents the Great Company, and the Great Company will serve the Little Flock.

It was Ham who sinned, but the curse came on Canaan, his son (Gen. 9:25). Ham settled in Egypt, Canaan settled in the land of Canaan, Cush eventually settled in what is Ethiopia today, and Shem settled in India, Iran, and Iraq. When Shem was old, he also migrated to Egypt and Palestine. (After rescuing Lot from the four kings, Abraham met Melchizedek, that is, Shem—see Genesis chapter 14.) Noah and his sons lived several hundred years more after the Flood. The Gihon, which represents the Great Company, means “bubbler.” A “bubbler,” although more than just a quiet stream, is more subdued and not as active as a “gusher” (the Pison). A gusher is a pressurized outflow.

Gen. 2:14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

The third river, the Hiddekel, is mentioned in the Book of Daniel and hence is associated with an Ancient Worthy (Dan. 10:4). By extension, then, the Hiddekel represents the Ancient Worthies. The river is called the Dekel today in lands where it flows, and we call it the Tigris. Three of the four rivers traveled eastward, and the Tigris and the Euphrates empty into the Persian Gulf. Solomon’s Temple faced east; that is, the front was eastward, and the back was westward. Hence the Mediterranean Sea is called the “hinder sea,” for as far as Jerusalem is concerned, the Mediterranean Sea is west of it (Zech. 14:8).

Hiddekel means “encircler,” which is a reminder of a crown. The Ancient Worthies are called “princes,” a form of honor and royalty but on a lesser plane than kings (the Little Flock).

Princes even had crowns, marks of distinction, and they had certain responsibilities and authority. By the way, when Jesus is called “Messiah the Prince,” the title refers to him now, that is, before he inherits the throne (Dan. 9:25).

The fourth river, the Euphrates, which means “waters,” represents the world of mankind. The very paucity of information helps to show that this class is the lowest on the totem pole. The Euphrates is called the “great river” in Scripture, and in regard to the world, “great” would mean voluminous in the sense of large numbers (Gen. 15:18). Revelation 17:1 speaks of “the judgment of the great whore that sitteth upon [the] many waters [of the Euphrates],” the waters being peoples, nations, and tongues.

Adam came from Turkey, and Noah’s Ark landed on Mount Ararat in Turkey. Both locations are in Anatolia or eastern Turkey.

The river that flowed out of Eden and divided into four rivers portrays that out of Adam’s stock comes the development of four classes of mankind, each with a different destiny. The four rivers branched off from the main Eden river as it exited the Garden of Eden. The four rivers did not branch off at one point but formed within a 10- to 15-mile distance from the garden. The Pison could have been the first branch, the Gihon the second, etc.—in the order listed in this chapter of Genesis. All four rivers came from a high elevation, for the Garden of Eden is a high, elevated plateau. The sequence in which the four rivers are listed refers to the order of resurrection change of the four classes.

Gen. 2:15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

Verse 15 is a confirmation of verse 8, showing that God first created Adam outside of the Garden of Eden, a paradise, and then transported him into it. God had already planted the garden, but Adam was to “dress” and “keep” it. In other words, he was to prune it and maintain its appearance—to keep the orchard of life beautiful. This information gives us insight into the future. Man was not made to be completely idle. He will work in the Kingdom and beyond, but not laboriously. He will have time to do other things, but he will have to “keep” his “vine and fig tree” (Micah 4:4). In addition to communal responsibilities, a certain orderliness will be expected with regard to personal property. However, such work will be pleasurable and will not be accompanied with fatigue and sweat.

God gave man herbs (bearing seed) and fruit (trees) for food (Gen. 1:29). The tree is essentially the life-giving element, and a variety of trees were in the Edenic orchard. A mixture was needed to sustain life, but herbs can also be enjoyed (for tea, for example).

The commission to man was not only to dress and keep the Garden of Eden but also to extend its boundaries so that when Adam had children, they would have ground. “Be fruitful, and multiply, and replenish the earth” (Gen. 1:28). From this little plot, seed from the trees of life could be planted to provide for the future. God prepared the Garden of Eden, but from the standpoint of expanding beyond the garden, “there was not a man to till the ground” until Adam was created and then expelled from the garden (Gen. 2:5).

Birds and animals originally ate herbs, not fruit (Gen. 1:30). In tempting Eve, the serpent ate fruit, but fruit was probably not the legitimate diet because the Adversary was the manipulator. In the Kingdom, the lion will eat grass, etc., as in the past (Isa. 11:7). Man, however, ate both the fruit and the herbs.

Gen. 2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

Gen. 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Every tree was good for food, including the prohibited tree of the knowledge of good and evil. Adam was simply given a test not to partake of that kind of tree. This first covenant with man, referred to as the Adamic Covenant, was conditional. If Adam ate of the tree of the knowledge of good and evil, he would die within a 1,000-year day. The implication was that if he obeyed, he would live forever. In other words, life was contingent upon his obeying certain conditions. It is significant that God called the tree “the tree of the knowledge of [both] good and evil,” not just “the tree of the knowledge of evil.” God gave this name in advance for several reasons: (1) He foreknew that both Adam and Eve would sin. (2) As a result of their disobedience, God knew that Adam and Eve would have the experience of witnessing and contrasting good and evil. Stated another way, they needed to see evil to be able to contrast it with good. Man has been experiencing evil ever since through sickness, disease, and death.

The dying process began when Adam partook of the forbidden fruit, but 930 years (actually 928 years) were required for the perfect organism to die. (Adam’s creation, his naming of the animals, Eve’s creation, and Adam’s fall all had to occur within two years.) Evidently, the death of an intelligent being was unique in God’s universe.

The covenant was made with Adam alone, before Eve was created. Hence if Adam had not followed Eve’s lead, there could have been a different ending to the story. In disobeying, Adam committed a single act of disobedience to a simple test.

Whether we say, “Dying thou shalt die” or “When you eat thereof, you shall die,” it means the same thing in effect. It is like a criminal who commits a sin that incurs capital punishment. There is a time period between sentencing and execution. The dying process, as well as actual death, is all included.

Gen. 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

Gen. 2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

Gen. 2:20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

Verses 19 and 20 are a parenthetical insertion. The forming of the beasts out of the ground and every fowl of the air had already taken place. Adam named the birds and the beasts and the “cattle” that God brought to him. In regard to the fish, the saying “out of sight, out of mind” applies. Adam would have named the kinds of animals and birds in that region (and not polar bears, for example). Sample animals of various species were brought to Adam.

Outside the garden was more or less a wilderness. However, it was not all just rock and sand. There would have been some vegetation for man (although of the crudest kind) when Adam was expelled from the garden. But Adam had to scrounge and live on vegetables and other things that previously were for the cattle and the beasts. No longer could he eat the fruit of the trees, and meat was not permitted until after the Flood. There would have been seeds outside the garden, but Adam had to plant and nurture them. In other words, he had a real struggle in the unfinished earth.

Sad to say, the Book of Genesis has been grossly neglected. The thoughts that are compacted into the book are of the deepest nature. Some of the simplest statements are the most profound. Tremendous information is provided.

God was saying, “I will make Adam a helpmate.” Then the Holy Spirit mentioned that the animals and the birds, creations of the ground, were not meant to be Adam’s helpmate (or “help meet”). God could have also created Eve out of the ground, but He made her out of Adam’s rib in order to show a difference with her. In addition to the literal account, symbolism is intended. The creation of Eve from Adam’s rib showed not only that the future Church would be made from Jesus’ side but also that Jesus alone would pay the ransom price.

God not only theoretically had the design of the beasts in mind, but also He created them. Later He brought a sample to Adam to name. Although Adam had a rapport with the animals, he could not find companionship with them on his own level of thought. The fact that Adam was given a dominion over the animals suggests they were all obedient to his whims; they were docile no matter what the species. In spite of Adam’s enjoyment with, pleasure over, and attachment to the animals, that rapport was far short of his own intellectual level. God had already designed Adam’s helpmate, but to impress upon Adam the value of Eve’s creation, He delayed. God was holding in reserve a surprise benefit.

Adam derived a certain delight in seeing the animals, naming them, and having their obedience, but at the end of that road was Eve’s creation. Eve was to be his helpmeet rather than another male, which could have been the case, just as it is with the angels in heaven. All angels are male, but they have a friendship relationship. As explained also, there was a certain strategy in the way Eve was formed out of Adam’s side. God formed everything: man, woman, and beast.

Q: Since Adam was formed as an adult, how did he speak and name the animals?

A: Speech was a gift Adam had, whatever the language and the vocabulary. A lot of programming was involved in Adam’s creation, not in regard to his free moral agency but in other areas. Adam and the Logos communicated verbally through speech and language that were programmed into Adam. The serpent also talked audibly, with accompanying actions that made the temptation more poignant and forceful. Perhaps the serpent was munching on an apple and then began talking with Eve.

The fact that the animals were brought to Adam for naming suggests that he did not have a long time to observe many of them and to learn all of their characteristics. Rather, with his perfect mind, Adam would have observed a certain trait—perhaps an animal’s walk or appearance or fur—and then given a name accordingly, as a first impression.

With God designing and creating the animals (their form, shape, habits, diet, organs, etc.) and then giving Adam the privilege of naming them, it was like a father humoring a child with the privilege of doing something the father could do far better himself. God was saying to Adam, “These animals are yours. You are king over them.” The animals were like presents for Adam, and at the end was the best present: Eve. She was probably strikingly beautiful in her perfection.

The statement in verse 20 that Adam named the animals but that “there was not found an help meet for him” shows that he was perceptive. Adam was created a perfect adult, but his longing for companionship and his observations of the male and female pairing of the animals show how sensitive the perfect organism is. If we are born nine-tenths dead, our perception is very feeble, and we use only a tiny portion of our brain. Adam was a perfect man with a perfect brain who could do things lightning fast. He was very sensitive and very alert. When the animals were brought to him, he saw that they were lovely but thought, “Oh, if only I had someone like myself with whom I could communicate!” Verse 18 tells us God foresaw that Adam would sense the need for a helpmate. God was not surprised—He foresees everything. God might have brought the beasts to Adam in pairs. Being sensitive, Adam would have thought, “Where is my mate?” He was probably impressed that God went to so much trouble to let him check out each species to see if it was a helpmate for him. However, none were satisfactory, so God provided Eve.

The concept of a helpmate led to the deflection of some of the angels. They were attracted to this beautiful new thing: woman. Satan, being aggressive by nature, was the audacious one, the leading spirit, but it took some time before the angels fell and came in league with him.

Instantly seeing the potential for an entire race of human beings, Satan began to act, whereas the angels were just thinking and observing.

Gen. 2:21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

Gen. 2:22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

Without any detail, Genesis chapter 1 simply states that God created male and female. Now Genesis chapter 2 digresses and provides more information. God caused Adam to sleep deeply and then took a rib from his torso, performing a surgical operation, as it were. Then God “closed up the flesh.” The literal sleep of the first Adam suggests the deep sleep that God caused to come on the Second Adam, Jesus. Jesus’ death at Calvary finished his work of providing the Ransom and made possible the creation of the Second Eve, his Church.

From the rib, God made the woman and “brought her unto the man.” Adam probably did not see the work being done, for the implication is that he was under “anesthesia” when the operation was performed. When he awoke, he saw a beautiful woman being brought to him as a surprise. Of course afterwards Adam would have known that Eve was made from his rib.

Adam was taken and put in the garden with lots of beautiful, fragrant trees and flowers. The animals were brought to him as surprises, and finally Eve was the grand surprise.

Q: Since Adam was perfect, when the flesh was closed up after the rib was removed, would there have been any visible sign or scar? If there was a scar, then Adam, being naked, would have noticed and realized something had transpired.

A: Since Jesus appeared after his resurrection with a wounded side to convince Thomas, it is possible that Adam had a scar temporarily. We do not know for sure, but certainly after Adam was startled and delighted by Eve’s appearance, God would have told him, “I created this helpmate from you. I removed one of your ribs, and this is the result.”

Another line of thinking is that God took Eve from Adam’s side, that is He took the feminine qualities that Adam possessed at that time being complete in himself and gave them to Eve, so that Adam was just left with the masculine qualities. Thus the two being joined in another way make one (complete) as well.

Gen. 2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

Adam named Eve as well as the animals. He called her “woman” (Hebrew ishshah) because she was taken out of his side, out of “man” (Hebrew ish). Thus Adam gave her the name of the species, as it were. The names “Adam” and “Eve” were God-given, however, because there are other implications; that is, the names were overruled.

Q: Does the implanting of Adam’s rib in Eve indicate there was not too great a difference in physical stature between perfect man and perfect woman? Otherwise, the man’s rib would not have fit properly into the woman.

A: Out of Adam’s rib, God made Eve’s whole skeletal frame. God then made flesh, nerves, etc., and encased the skeleton. In other words, from the rib, God formed Eve by stretching it into the skeletal frame.

Gen. 2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

For a man to leave his father and mother and cleave unto his wife means that in marriage, a man’s first allegiance is to his wife. It is improper for parents to be possessive of a child and not want him or her to get married or, if the offspring is married, to want him or her to still be tied to the parent.

“They shall be one flesh.” A connubial relationship, the cleaving of one to another, is proper and natural.

Gen. 2:25 And they were both naked, the man and his wife, and were not ashamed.

If perfect and living under perfect conditions, people would not have evil thoughts, and nakedness would be all right. Under present conditions, there is no room for nudity as a practice because we are fallen. Prior to sin, Adam and Eve were unashamed of their nakedness, but after disobeying, they were ashamed—and properly so. It is important to understand this difference (namely, that Adam and Eve were naked and not ashamed originally) because in the next chapter, Genesis 3:10 states that they were “naked” and ashamed.

After the Apostle John died, Gnostics in the early Church felt that the flesh was mind over matter. Because the flesh, the old man, was to die, they used the flesh for all kinds of excesses, saying that God was looking only at the new creature and not at the flesh. These were abnormal views. As an example of something that could happen today, a Christian should not go to an art class where women and men pose nude. The rationalization should not be used, “There is nothing wrong with that. It is all in your mind.”

“Evil communications corrupt good manners [conduct]” (1 Cor. 15:33). Later, with imperfect man and what they saw, many angels fell because of vicarious association. Being perfect, the angels probably never would have had evil thoughts except that they fraternized, or associated with, conditions conducive to a depraved nature.

The account is trying to show the sleep, the rib, and Eve’s being taken out of Adam rather than being taken from the ground, as Adam was. These points have far-reaching implications that will not be discussed now. The question “If Eve alone had sinned and not Adam, what would have happened?” can be addressed later with a little more assurance because of this background information.

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