Woman

Narrator: Chris Genthree
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Gen. 2
ALIENATED as fallen man is from God, nothing is so strange to him as the truth. And no wonder. It brings the true God before him, and reminds him of his departure from God. He is under Satan's lie, and naturally opposes the truth, which he is inclined to treat at best as myth, philosophic or religious. But it is by the word of God's revealed truth, that the Father of lights brought of His own will any forth, that they should be a kind of first fruits of His creatures. His word is truth; and of that word Christ is the great personal object of faith, Who puts every soul that hears the gospel to the test. To this end is Be born, and to this end is come into the world, that He should bear witness to the truth. Every one that is of the truth hears His, voice, and follows Him Who gives the believer eternal life. “He that hath the Son hath the life; he that hath not the Son of God hath not the life” (1 John 5:12). If a man recognized his ruin and guilt before God, how would he not from his heart receive the Savior!
But, owning neither his own need nor God's grace in Christ, he stumbles at the word, being disobedient, and judges scripture, instead of being judged by it, as all believers are. Such an one sets Gen. 2. against Gen. 1., because through incredulity he sees God in neither, and is unwilling to learn the truth in each and in both, alike necessary to give us a complete view.
Beyond controversy Gen. 1:26-28 presents in noble terms the creation of man, the chief of his works here below. Here only did He call Himself into council; as man only He proposed to make in His image after His likeness, assigning dominion over the rest of earth's living creatures. But whatever may be the expression of singular dignity, it is simply mankind's place in creation, notably distinguished, and indisputably the highest, but yet the highest of earthly creatures, “male and female” like the rest of animated nature. It is therefore God, Elohim the Creator simply, of Whom we here read. It could not with propriety be otherwise.
Gen. 2. regards the scene from the point of moral relationship which brings in the name of Him Who governs on earth as revealed to Israel nationally, and so, in the O. T. as a whole, Jehovah, but Jehovah here carefully identified with the Creator, Jehovah Elohim, the LORD God. For there is none other. It is ignorance to account for the different names of God here or elsewhere, and any difference of words, style, &c., by imagining distinct writers, when all is demonstrably due to change of standpoint, and the simple but profound and exquisite accuracy of thought and language in Holy Writ. It is no rival account by another hand, but the same writer guided by the inspiring Spirit to set out man's moral position; the garden of Eden as the scene of his care, and, in the midst of abundance, the prohibition laid on him under penalty of death; the subject beasts, and birds, brought to him and named by him as their lord; finally a helpmate, in contrast with every other formation, taken out of himself in the wise goodness of Him with Whom we have to do.
All is consistent with the presentation of relationship, beginning with Jehovah Elohim (the LORD God) in chap. 2:4, not Creator only but Moral Governor. Hence here, not in chap. 1, is the garden of delight planted by the LORD God, the testing place of man's obedience. Here only in the midst of the garden we hear of the two trees: one the sovereign gift of life naturally; the other of responsibility. Here only are we told of man formed of the dust of the ground on one hand, and on the other by the LORD God breathing into his nostrils the breath of life. Adam was thus “son of God” (Luke 3:38), a living soul, not as other creatures by creative power wily, but he only by Jehovah Elohim breathing into his nostrils. Nor is the effect lost for the race; for, as Paul quotes to the Athenians, we too are His offspring, as no other earthly creatures are. Therefore is the soul immortal for good or for ill; if saved, it is forever with Christ; if lost, for everlasting punishment, because He is refused and men die in their sins. Such was man's relationship to Jehovah Elohim; and the test of obedience here therefore follows.
In pointed contrast with the relationship to him of every animal of the field and every bird of the heavens, to which their master gave names by divine authority, no helpmate appeared, till Jehovah Elohim caused a deep sleep to fall on the man. Then He took one of his ribs, and built it into a woman, and brought her to the man (vers. 21, 22). And the man, notwithstanding his deep sleep, recognized her at once as bone of his bones and flesh of his flesh. “This shall be called Woman (or She-man), because she was taken out of man.” It is the strongest possible statement of her peculiar relationship to himself, and as perfectly suiting chap. 2 as it would have been out of place in chap. 1. How sad that men of learning, professed theologians, should be so dull to discern the mind of God in scripture, so ready to plunge into the dark after any Will-o-the-wisp of rationalism to their own loss and the injury of all who follow them!
The apostle Paul in 1 Cor. 11:8, 9, tersely sums up the truth of the case as having God's authority: “For man is not of woman, but woman of man; for neither was man created for the woman, but woman for the man.” Those who venture to dispute the fact must one day learn what it is to give God the lie. It is the ground of the sanctity of marriage, one woman for one man: such was the order from the beginning of Him Who made her, as He did, of man, and so to be one flesh, alas! too soon forgotten by men generally and even by Israel. But there it was indelibly written to instruct the faithful and shame the rebellious.
And is it nothing for souls that the same apostle in Eph. 5:25-33 refers to this oracle of God? Yes, the first man Adam foreshadows the Second man and last Adam, on Whom fell a deeper sleep, that a heavenly Eve might be formed, even the church for which Christ in His love gave Himself, that He might sanctify it, having cleansed it by the washing of water by the word, that He might present it to Himself glorious, not having spot or wrinkle or any such thing. No doubt this mystery is great, but it is no less true and blessed. It is infinite grace, and only possible through the death of Christ, by which a poor sinner is reconciled through faith to God.
O despise not the living and abiding word! Despise not the grace of God which sends you His glad tidings in Christ and in His blood which cleanseth from all sin! It is for you, that, believing on the name of the Son of God, “ye may know that ye have eternal life,”