Following up the summary of ver. 4, the peculiar condition of the vegetable kingdom is brought before us just before Adam comes from the hand of God. There is no warrant hence to predicate it of previous ages, even though a similar principle may apply. But all that the text states is that so it was at this time for the abode in immediate preparation for Adam, when Jehovah Elohim made earth and heavens.
“And every plant of the field before it was in the earth, and every herb of the field before it grew; for Jehovah Elohim had not caused it to rain upon the earth, and there was no man to till the ground, but a mist went up from the earth and moistened all the surface of the ground. And Jehovah Elohim formed Man of dust from the ground, and breathed into his nostrils breath of life [lit., lives]; and Man became a living soul” (ver. 5-7).
It seems clear that it is the description of plants and herbs of the third day's production, before man, the head of creation, appeared. Like man they were of full growth, and not from seed as ever since. It is not a repetition of the general fact of their origin as in chap. 1., but, like all else in chap. 2. from its true beginning, a presentation of special circumstances is here added in the only right place. On the one hand, it is not denied on geological evidence that rain can be proved to have fallen at least as far back as the carboniferous period, however immense the lapse of ages before man. On the other hand, it has been contended that it was a circumstance quite unworthy of notice that the inspired historian should notice these explanatory particulars of vegetation now existing for a few natural days without rain or culture. Evidently this is merely a difficulty and an effort on behalf of the theory of periodistic days. The admirable condescension and interest of Him Who is here shown entering into gracious relations with man are manifested by the intimation, which, in the vast geologic ages, would seem not only unmeaning but untrue. Whatever may have been the divine method before such relations could be, it was of importance for man to know authoritatively that Jehovah Elohim made not only earth and heavens, (changing for similar reason the actual order,) but “every plant of the field before it was in the earth, and every herb of the field before it grew.” These productions are specified as needful for the food of the living creatures when called into existence on earth; and there they were by God's ordering in suitable maturity, in contrast with subsequent experience. Two reasons are annexed: one that rain had not yet been caused to fall on the earth as it was now constituted; the other that man was not yet there to till the ground. Nobody could mistake, one might think, so plain a hint, but for the blinding influence of a previously conceived theory. He Who made all, even in His every arrangement, considered man and acted in view of him, now especially revealing it when He made man to know Himself in any measure and to enjoy His goodness. Hence also He would have man to know the especial provision even for that brief and peculiar while, “but there went up a mist from the earth and watered the whole face of the ground.” This would be strange for scientific men to predicate of the vast geologic periods since vegetation first began. We may see that it is the simple truth for the few days after the third of the first week; and the naming of it here is not only in keeping with the design of the new section, but most worthy of the special place in which man is now set as recorded.
Next, we come to a revelation of transcendent moment, the formation of man, not merely as chief of the earth's denizens (chap. 1.), but for living relationship with Him Who made all. Here, not in the previous chapter, we learn the particulars of man's constitution. “And Jehovah Elohim formed Man [ha-Adam] of dust from the ground, and breathed into his nostrils breath of life; and Man became a living soul.” To this, the apostle refers in his sublime comparison of the first man with the Second in 1 Cor. 15, which every believer should weigh well and make his own. Here it is simply the first man; but what is said is great indeed: dust from the ground the outer man; the inner animated by the breath of Jehovah Elohim. Certainly it was not everlasting life, but none the less an immortal soul. The immediate in-breathing of the Creator is the ground of its immortality. Other animals of the waters or of the earth are called souls,” and justly so; but man alone from God's in-breathing.
In Eccl. 3:21 we hear also of the “spirit of the beast,” for the beast has soul and spirit suited to its nature. The soul is the seat of will for every living creature; the spirit is its capacity. But for the beast all goes “downward to the earth,” not body only, but soul and spirit, having not only a will but also a faculty of its own. But as to man, his spirit (and so of course soul) “goeth upward;” the spirit shall return unto God who gave it.” Other animals when produced breathed the breath of life; man was formed externally, as clay by the potter, but did not breathe, till God gave him distinctly and immediately His own breath. Thus did he alone on earth become a living soul, the body mortal, the soul never said so to be, but what is said implying the contrary. Hence is man alone of earthly beings responsible to God. Thus the seat of his individuality and responsibility is in his soul, though the spirit, his inner capacity, goes along with it, greatly enhancing that responsibility; and the body is the outer man, a vessel for serving God or Satan, as the inner man directs.
It will be seen therefore how far they err from the truth who think that Christians only have “spirit” as well as soul and body. Even beasts have, though in them it may be but instinct, in man an incomparably higher and larger faculty, rising with the immensely higher character of man's immortal soul; whereas beasts, however wonderfully endowed according to God's will, are creatures without reason, mere animals to be taken and destroyed (2 Peter 2:12). Consciousness of “I” is in the soul, and on its real existence hangs personal identity; but capacity of reflex reasoning on that consciousness, as on every other object, is in the spirit of man; as capacity for the things of God is with “I” quickened, the power of which is in the Holy Spirit given to the Christian. It is wholly false therefore to confound mind, still more knowledge, with the soul, though the soul has a kindred spirit capable of reflection, discrimination, and all other mental operations within the order of its being. Reflective self-consciousness distinguishes man; still more does God-consciousness. “There is a spirit in man, and the breath of the Almighty giveth them understanding” (Job 32:8).
It makes the separate and superior position of man the more impressive, compared with all the subjects of his realm, that he adapts himself to every climate, and to all variety of food, in marked contrast with the brutes whose superficial resemblance is closest. Thus it is plain that the Chimpanzee and Orangutan (or “Hutan” probably) are of small number, limited to a few spots in Asia and Africa, and can live elsewhere, spite of the utmost care, for a short while only.
Yet, of all creatures infant man is the most helpless and dependent on care and shelter during his slow growth; yet he attains in all lands and tribes a longevity thrice as great as his nearest mythical connections. But it is the inner man that differentiates him most truly and essentially from every other earthly being, and enables him (through the family bond that is appointed him) to live above his feeble and defenseless beginning, to make good the dominion given him over fish of the sea and bird of the heavens, and every animal that moves on the earth. Let the waters swarm as they in particular do, let birds multiply on the earth ever so, men were to fill the earth and subdue it as no other being does. Nevertheless, living as he alone does by the in-breathing of God, (he only having his soul thus) is an incomparably higher privilege than all his other natural advantages put together; though in this privilege he perishes everlastingly if he defiantly repent not nor believe in the Savior, instead of submitting to Him, the Lord of all, Who is also full of grace and truth. If by faith subject to the Son, how blessed his portion now and forever, even though his human lot were “most miserable!” Eternal life, eternal redemption, eternal salvation, eternal inheritance, eternal glory: such is the Christian's roll of grace through Jesus Christ our Lord; and he is now sealed of the Spirit accordingly.