The delight of God-intelligence as to the man's creation. The inheritance of delight, and the wife taken out of him while sleeping.
This is all in responsibility of obedience.
NOTE.-The heir or governor is also spoken of as being born of the woman, i.e., when fallen, for so great is the grace in purpose-made out of the man in accomplishment in evil- He born out of the woman; marvelous grace—" for neither is the man without the woman, nor the woman without the man, in the Lord," but the man was created first, not the woman, and " the woman being deceived, was in the transgression," but as the woman is for the man, so is the man by the woman, quod nota, for, as we have said, it is marvelous grace.
Howbeit this chapter is the creation or forming the delights of God, and of him whom He had created.
I doubt the order (v. 4) eretz v'shamayim (earth and heavens) is changed without design; we are here descended to the present ordering of the earth, and earthly heavens—yet hanging on the original creation.
In verse 7, man, dust from the ground. There is no forming spoken of for animals—life was a different thing, though real, for here man becomes a living soul by God's breathing into his nostrils.
In verses 8, 9, the planting the garden is a special act of power and will, as verse 9 shows—verses 8, 9 have no time here, save putting the man into the garden. I cannot but think, verse to, that the force of the passage is this, " and a river went out from Eden " (not the garden)—that practically stands by itself—then its object, " to water the garden "; then, a river system going forth, it separated itself and became four sources, i.e., of large streams, which flowed through the countries elsewhere. Ethiopia (margin Cush) is then a difficulty as to what country.
In verse 22 we have another character of a creative act—He builded it into a woman—it was no doubt creation, but formed, as to its materials, out of the rib.
In verse 23, these words, zoth (this) and hap-pa-am (the time) are to be noted, because they connect this with all that went before, as to the beasts, etc., and the same word is used in verse 19, vay-ya-ve (and He brought). It is a remarkable and interesting proof of who the Lord Jesus is in Eph. 5:27-3027That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30For we are members of his body, of his flesh, and of his bones. (Ephesians 5:27‑30), particularly in verse 27; note both the points are united.
Note the intelligence of Adam and his knowledge of the mystery of the woman's creation; so, I suppose, the names of the beasts were right, only here the point is dominion—this is so, as to woman, for he gives her a name, but owns she is part of himself This time it is so, as indeed the name shows—part of himself, but subject—he can give her a name, himself too—she was taken out of Adam, but Ish; so, no doubt, she is divinely called, but Adam gave her the name from himself, and to himself in giving it. All this is very striking.