Genesis 2: 1 – 25
His Story of Creation
2 Thus the heavens and the earth, and all the host of them, were finished. 2 And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. 3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. 4 This is the history of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens, 5 before any plant of the field was in the earth and before any herb of the field had grown. For the LORD God had not caused it to rain on the earth, and there was no man to till the ground; 6 but a mist went up from the earth and watered the whole face of the ground. 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 being. 8 The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed. 9 And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil. 10 Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. 11 The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold. 12 And the gold of that land is good. Bdellium and the onyx stone are there. 13 The name of the second river is Gihon; it is the one which goes around the whole land of Cush. 14 The name of the third river is Hiddekel; it is the one which goes toward the east of Assyria. The fourth river is the Euphrates. 15 Then the LORD God took the man and put him in the Garden of Eden to tend and keep it. 16 And the LORD God commanded the man, saying, “Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” 18 And the LORD God said, “It is not good that man should be alone; I will make him a helper comparable to him.” 19 Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature that was its name. 20 So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him. 21 And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. 22 Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man. 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.” 24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. 25 And they were both naked, the man and his wife, and were not ashamed
A goal for myself and one in which I want you to take on a daily basis is to set aside some time and just think about our Holy God.
He Is the Perfect, Omnipresent [in all places], Omnipotent [all powerful], and Omniscient [all knowing] Originator and Ruler of the universe. This Holy One Is our God! He Is The only living real God.
He Is ‘God Almighty’ or attributed to the name LORD in the Old Testament is from the Hebrew name El Shaddai usually translated ‘God, the All-powerful One.’ In contrast with the numerous gods of the nations surrounding Israel, God was to be known as the almighty God who reigned over all.
The first use of this Hebrew name is found in Genesis 17:1 during an encounter where God speaks with Abraham. The Lord refers to Himself by this name, saying, "I am God Almighty; walk before me, and be blameless
Today we are going to study El Shaddai’s creative Genius as in Amazing Love He wanted to have fellowship with some of His created beings. He Is going to make us in His Image.
2 Thus the heavens and the earth, and all the host of them, were finished.
This use of the word ‘host’ is unusual. Here it signifies the totality of creation, including sun, moon and stars, the different types of vegetation, fish, creatures and animals, and man, everything contained therein. Nothing remains unfinished. Every part has its place and it is completed to the last dot.
2 And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. 3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.
Please note the distinction again brought out between ‘created’ and ‘made’. There is a clear distinction in activity. God both created and made. First He created the matter which He then through some unexplained process fashioned into our world. Then He created life and again proceeded over time to ‘bring forth’ various living creatures. And finally He created man with the ability to know Him.
Everything He planned to do was complete. We would say ‘had finished’. Nothing remained to be done.
Questions abound regarding the words - ‘God rested.’ So let me comment on this. The work of creation is complete and God has no further work to do. He has seen it as ‘very good’. The suggestion of God resting is not like us humans. It simply means that He ceased His creative activity, and indicative of the fact that all now being completed He can take up His position over the Universe. In other words He ‘ceases work’. There is no indication that God Is tired.
Elsewhere in Scripture God’s resting is seen, not as suggesting a need for recuperation, but as indicating His permanent condition in His dwelling place as He presides over creation and receives man’s worship. In His ‘resting’ He is present in His creation overseeing all that goes on and accepting man’s homage. Thus in Isaiah 66.1a, having identified heaven and earth as his royal dwelling place YHWH asks Israel: “What manner of house will you build for me and what shall be the place of my rest?” (Isaiah 66.1b; cf. 2 Chronicles 6.18, 41ff; Acts 7.49). And their reply should be that the only place suitable for His rest is in the Heaven of heavens to which men should look in worship. In the same way David spoke of his desire “to build a house of rest for the ark of the covenant of YHWH and for the footstool of our God” (1 Chronicles 28.2), while Psalm 132.7-8 further exhorts, “Let us go to his dwelling place, let us worship at his footstool. Rise up, YHWH, from your resting place, arise from the ark of your strength” (Numbers 10.35-36). And it adds in verses 13-14, “for YHWH has chosen Zion, He has desired it for His dwelling --. This is My resting place for ever, here I will dwell”. It is true that the verbal root used here is ‘menuchah’ (rest).
‘So God blessed the seventh day and hallowed it.’ This is Moses’ comment for the first known application of the Sabbath as a strict day of rest is in the time of Moses (Exodus 16). There the people were gathering the manna provided by God on a daily basis, and they were forbidden to keep any until the morning after. But on the sixth day they were to gather two days’ supply. This is the first introduction of what would later (Exodus 20.11) be instituted in God’s covenant, the day special to God. When the leaders of the people come to Moses to point out that the people are gathering two days’ supply on the sixth day (gathering for more than one day has previously caused problems), Moses at that point explains the law of the Sabbath.
Had the Sabbath already been strictly in practice these leaders would have known this and would not have expected people to gather on the Sabbath? This suggests that, although up to this stage it may have been generally observed by custom, it was at this point that it became in its strict state a newly ordained institution. Later God would relate it to the ‘days’ of creation (Exodus 20.11). The wording with which it is expressed in Exodus 20.11 suggests that by that stage this creation account had been written under God’s inspiration, and could thus be used as a pattern of, and justification for, the Sabbath.
4 This is the history of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens, 5 before any plant of the field was in the earth and before any herb of the field had grown. For the LORD God had not caused it to rain on the earth, and there was no man to till the ground; 6 but a mist went up from the earth and watered the whole face of the ground.
What our Precious Holy Spirit lists here is not another account of creation, rather it proceeds on the basis that creation has already taken place. It is at a stage where what is now lacking is cultivated plants, (because there is no one to cultivate them), and rain. These are missing together with the creation of the one who is to be the cultivator and general controller of His creation. So God now acts to create a cultivator, Man, and set him over all His creation. The point is that at this stage there were no such cultivated plants, ‘cultivated’ here meaning simply that man’s labor contributed something towards their growth.
The twofold description of plant and herb is intended to parallel the twofold answer of rain and man for rhythmic reasons. The reasons that there are no cultivated plants are stated to be, firstly because there was no rain, and secondly because there was no man to ‘work’ or ‘cultivate’ the ground. This may be a glance forward to after the fall, for the main meaning of the verb is to ‘serve’, and it is only when man has fallen that he has to ‘serve’ the ground. The idea here may alternatively be that man serves the ground by irrigating it. Do not forget that Moses is around after the flood that was brought upon sinful mankind.
The passage goes on to point out that there is a lack of cultivated plants (not a lack of vegetation), having very much in mind what is to happen. This agrees with the former passage where all vegetation was previously self producing. The lack of cultivated plants is mentioned here because Moses is introducing a situation which is looking ahead to the later covenant, which is the main reason for the account in the first place. Then man will have to work the ground and produce ‘the herb of the field’, plants he has to labor over, because he has been sentenced by God. As I have already mentioned Moses is at this stage very much aware of the consequences of the fall.
This lack of rain would then naturally raise the question as to how, if there was no rain, any vegetation at all was able to grow. His reply is that it was because a ‘mist’ or ‘ground water’ arises constantly from the earth and waters the ground.
Thus, contrary to some, the earth was not a dry and barren waste at this stage. The coming of rain would, in fact, be a mixed blessing. Man would then be dependent on the unexpected and inexplicable change of the weather rather than on a constant supply.
Moses now moves on to the focus of the creation of man and God’s provision for him. Thus he will go on to depict God’s provision for him of fruitful trees in a chosen place, of abounding water, of animals to provide companionship of a kind, and, finally, of the one who was to be his suitable companion, and the precursor of the fall. Each is introduced as it becomes necessary for his story, but the ideas are not chronological. See as evidence of this verses 8 and 9 where God ‘plants a garden’, ‘puts man in it’, then ‘causes to grow’ the abundant trees, then verse 15 where it is again stated that He puts man in it (v.15). This kind of repetition is found continually in Genesis. It was intended to reinforce the basic ideas to the listener. Clearly the ‘causing to grow’ parallels ‘planted’, and the writer hardly conceives of the man as having to wait for the trees to grow. The trees were ‘caused to grow’ before the man was placed there.
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 being.
The word for ‘formed’ is, among other uses, used of the potter shaping his material, and it is here we see God’s creative work as skilful and creative. But he carefully avoids making the thought too literal. There is no detailed description of how God did it. His language is illustrative not literal. His aim is rather to show the twofold side to man’s creation, the aspect which ties him firmly to earth and the aspect which brings him in touch with heaven. In one sense man is of the earth, earthy. He is of the dust of the ground, made up of the same constituents as the animals. In the other his life is inbreathed by the breath of God. He has life from God.
Man (Adam) is made ‘of the dust of the ground (adamah)’. He is outwardly made of earthly materials. His name Adam will ever remind us of his earthly source. He is made of common materials, like the rest of the world. But where he is unique is in receiving the breath of God in the way that he does. How this ‘forming’ took place then is not described or limited. It merely tells us that there was man and his origin was the dust of the ground. It is the end product that concerns the writer, not the process.
The fact that this life is breathed ‘into his nostrils’ is something that He does not do with the animals. It demonstrates that this new life is intended to be seen as something unique, a ‘something other’ that makes him distinctive from the rest of creation. He is not just an animal, he possesses something extra, and something that comes directly from God. This confirms what Genesis 1.26 means by ‘the image of God’. He has received ‘spirit’ (neshamah - breath, spirit).
8 The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed.
The use of the word ‘garden’ is fine as long as we do not over-press the word, and rather recognize that it was not a cultivated, enwalled garden, but a fruitful, tree-covered area of land set apart by God for man’s use. It is a tree-covered plain ‘in Eden’. Eden is the country in which it is found, not the name of the garden. ‘Eastward’ may signify that it was in the east of Eden, or that it was eastward from where the writer Moses was at.
So God has made good provision for man. Unlike later, man does not have to search out his food or work for it. The place where he first becomes man is fruitful and plenteous, self-producing, and provides plenty of shade.
9 And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.
Here we have ‘made to grow’ instead of ‘planted’. He not only put them there but made them grow. God Is sovereign over every part of His creation. No labor was required from man, they grew of their own accord under God’s hand. Indeed we need not doubt that the Garden was ‘made to grow’ before man was formed so that his home was already ready for him.
The verse brings out God’s concern for man. The trees not only provide sustenance, but they are also pleasant to look at. God is concerned not only for man’s palate but for his aesthetic enjoyment.
The trees of ‘life’ and of ‘knowing good and evil’ are mentioned at this point to stress that they are two among the trees of the garden. In themselves, apart from their function, they are nothing special. The tree of life is mentioned in many stories elsewhere, but always as inaccessible to man. It is only the Lord God Who wants man to have everlasting life. In those accounts it regularly provides life by its fruit being continually eaten. The fact that man has to be excluded from the tree to prevent him living for ever suggests it had a similar continuing function. Thus it would appear that its fruit is seen as containing some element which prolongs life to a great extent.
This tree is stated to be ‘central to the garden’ because to God and the writer it is the all-important one, although the phraseology includes the tree of knowing good and evil as also being in the midst of the garden. Later the tree of knowing good and evil will be seen by the woman to be the central one because it is the one that possesses her mind. This tree does not offer men special knowledge. It offers knowledge of a unique kind, indeed of a kind that man does not want, the knowledge by experience of what is good and what is evil. Such knowledge can only be found by committing evil. Then and then alone can the distinction be fully clear. The eating of the fruit would be a specific, open and deliberate act of defiance.
10 Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. 11 The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold. 12 And the gold of that land is good. Bdellium and the onyx stone are there. 13 The name of the second river is Gihon; it is the one which goes around the whole land of Cush. 14 The name of the third river is Hiddekel; it is the one which goes toward the east of Assyria. The fourth river is the Euphrates.
The descriptions show that Moses intended the place to be approximately identifiable, if not certain, and his description of Havilah suggests that he had a good knowledge of it. Gold was plentiful in the mountains of Armenia, and in Babylon.
Different teachers focus on ‘bdellium’ as described to be an aromatic gum like balsam which exuded from a particular tree (Borassus flabelliformis) still found in Arabia, Media, and India. It bears a resemblance in color to myrrh. Others think the word denotes "pearls," or some precious stone. I tend to go along with the idea of it being a rare and precious stone. Please notice that the verse prior to this one lists gold. I think it is reasonable that Moses is still talking about rare earth items.
It would then stay in harmony of descriptions as the next item mentioned is the Onyx stone. It was one of the precious stones adorning the breast-plate of the high priest and the shoulders of the ephod. Some think that the sardonyx is meant. But the onyx differs from the sardonyx in this that while the latter has two layers (black and white) the former has three (black, white, and red).
15 Then the LORD God took the man and put him in the Garden of Eden to tend and keep it. 16 And the LORD God commanded the man, saying, “Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
God’s provision is wide and generous. The man may eat of anything grown in the Plain, including the Tree of Life. One tree only is forbidden to him, the tree of knowing good and evil. This tree is a symbol to him of God’s-lordship over him. Every time he sees the tree it will remind him that there is One Whom he must obey, One Who Is his Lord. Though man is lord of the earth, he will recognize that he is subject to the Lord of Heaven.
The tree was not intended to be a temptation. As ‘lord’ over the whole world how easily Adam might have forgotten God, but this tree was a reminder to him that his lordship was subject to God, and the fruit a reminder that all his provision came from God. It said, ‘remember that there is One by Whom you can be called to account, and Whom you must continually obey’. The tree and its fruit were a sacred symbol, something to be regarded with awe.
Indeed he can come to the tree and ponder on the goodness of his Creator. From this point of view it was a gift of grace. And by continuing in obedience man would gradually grow in an understanding of goodness, which would be a great blessing. But to eat of it would be an act of rebellion, for he would be appropriating to himself what was God’s. And the man would then experience evil, and thus become experimentally aware of good and evil in a catastrophic way. The verb ‘to know’ means to know by experience. The man would know evil in contrast with good because he would experience it.
We need not see it as meaning that there was anything magical in its fruit. It was simply that it was the test of man’s willingness to obey God. The consequence of disobedience would be death, for it would signify that he had rebelled against God, and in such a state he could not be allowed to live forever.
18 And the LORD God said, “It is not good that man should be alone; I will make him a helper comparable to him.” 19 Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature that was its name. 20 So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him.
Please note that everything our Lord observed was either ‘Good’ or ‘Very good’. We now come across the statement ‘It is not good.’ What a great compassionate God we have. We do not know how long our Lord and Adam spent together before Eve was brought into existence. But think of our Lord God for a moment. Here He was willing to suffer the loss of fellowship in giving Adam a partner.
I ask couples in pre-marital counseling what it means that God gave Adam a ‘helper’. Some men respond that the woman is to be his helper in the things he does. In other words she is subservient to him. How does that sound to you ladies? You do not need to answer. I know your response.
I then like to explain that the word ‘helper’ principally means two amazing things. First of all it means ‘completeness’. When we guys grow up we do not spend much time thinking of the opposite sex. Then one day as we start to reach puberty we glance around and realize something special. We notice a beautiful girl. We are thunder struck. We did not realize that something was missing in our lives and we set about to correct this deficiency.
The other meaning of ‘helper’ means complete ‘opposite’. It is not perfect but whatever you are strong or weak on most likely your spouse has the opposite qualities. If you are a talker your wife will probably be an introvert. If you are a spender, she most likely will be a saver. Take some time and compare your spouse with your characteristics to see my point.
Now what about the naming of the animals by Adam? Look again what I just said about married couples to see if you can understand the answer to this unique insertion of Scripture.
Any success in coming up with a theory? Let me tell you my answer. You see our Lord was talking about His concern of man not being alone, right? So, our Great Creator brings up two animals [a male and a female] and asks Adam what they should be called. Now do you see what our Lord is doing with Adam? He is attempting to show Adam by example that Adam was missing a female partner? Adam should have said, ‘Hey Lord, what about me? Where is my female partner?’ Does Adam do what I just suggested? –No! He goes right on naming pairs of animals one after the other.
21 And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. 22 Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man.
So what does our Holy Lord then do? He puts Adam to sleep and perform an operation. Don’t forget that He Is The Great Physician.
What comes next you need to take a little time and just think about it. Did Adam have to sleep? It does not say one way or the other. But either way Adam wakes up a little sore on his side. He looks up and sees our Loving Father God looking down at him with a big smile on His face. ‘Hi Adam I have a wonderful surprise for you.’ Then He presents the His awesome gift to Adam.
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.” 24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. 25 And they were both naked, the man and his wife, and were not ashamed
I can now just picture this scene. Adam glances up and sees another human but obviously different than him. I am sure his response would have been, ‘wooo Oh.man oh man Lord what a beauty. Since I have been in the act of naming I’ll call her ‘woooman’ or how about I shorten it to ‘woman’.
What is totally amazing if you stop and think about this situation is that our Lord created another Adam but in a female version. She was not only from his rib but from his bones, flesh, and blood. So in effect she was another Adam. In fact when you get to chapter 5 you will notice if you use the King James Version of the bible she was also called ‘Adam’. Other translations give her a different name.
