Session 2
Genesis 2:7-9,12-15
Memory Verse: Genesis 2:23-24
Genesis 2:7 and following is an expansion of the creation narrative provided in Genesis 1:26-31. It is not a retelling from a different perspective or the work of a different author as has been proposed by scholars who question the authorship of Moses. Instead, this passage was simply Moses’s way of building on the details of how “God created man in his own image” (Gen. 1:27). These details include the separate creation of woman from the man’s rib and the institution of marriage.
As you prepare to lead this session, spend time reflecting on the original design for marriage, a design that is still God’s plan today. Use this study to reaffirm the critical place of marriage in God’s design for His created world.
In places all over the globe you can find street markets where local artisans display their handcrafted products. It is amazing to watch master artisans as they apply their honed skills and techniques to their craft. The work of these craftsmen not only reveals something about their abilities but also something about who they are. When we look at Genesis 2, we see God as Master Artisan who formed the man from the dust of the ground, perfectly working out His wonderful design for humanity. (PSG, p. 19)
Genesis 2:4-25 begins with the formulary statement: “These are the records of the heavens and the earth.” Such a formulary statement serves as the central organizing device for the entire book of Genesis. Each new section in Genesis begins with a similar statement.
This first section is followed by the records of the family of Adam beginning in 5:1. Next comes the records pertaining to the family of Noah in 6:9 and following. Genesis 10:1 brings the reader to the records of Noah’s three sons Shem, Ham, and Japheth. Shem’s family is singled out starting in Genesis 11:10. In Genesis 11:27, we are introduced to the family of Terah, the father of Abram (Abraham).
The continuity of the book flows next into the families of Ishmael (25:12) and Isaac (25:19). Two more family records or “generations” are highlighted in 36:1 (Esau) and 37:2 (Jacob). These family records and narratives are important because they establish the links between the creation of humanity in the garden of Eden and God’s ongoing relationship with the children of Israel.
Again, readers need to recognize that the Israelites, God’s chosen people under Moses, were the original audience for these writings. As a result, it was vital for them to understand these connections. These accounts were mile markers in Israel’s ongoing journey with God. The lessons He was teaching them in the wilderness were rooted in the lessons He had been teaching His people for generations.
These stories also reminded Israel of God’s unique care and blessing over His creation, including His highest creation, human beings. Genesis 2 illustrates this clearly by showing God’s provision of the fruitful garden in Eden. Here, we see the loving, tender care that God used-first to create man and then to create woman. The first couple was given meaningful work as a part of their assigned task of exercising dominion over the animals and birds. This assignment to tend the garden affirmed the validity of work as a God-given establishment.
Genesis 2 closes with a picture of God’s care for His creation when He created woman as the complement for man. This is the establishment of the marriage commitment between man and woman. The interpretive statements in verses 24-25 provide enduring principles for strong marriages. First, there is leaving, as the parent-child relationship is redefined. Next comes cleaving, as the spouses come together in building a home. The word speaks of being attached with “strong glue” that nothing can tear apart. Finally, there is uniting, which indicates the intertwining of all aspects of a husband and wife’s life together.
As you read Genesis 2:7-9,15-25, consider what God reveals about Himself with regard to humanity. (PSG, p. 20)
EXPLORE THE TEXT
7 Then the Lord God formed the man out of the dust from the ground and breathed the breath of life into his nostrils, and the man became a living being. 8 The Lord God planted a garden in Eden, in the east, and there he placed the man he had formed. 9 The Lord God caused to grow out of the ground every tree pleasing in appearance and good for food, including the tree of life in the middle of the garden, as well as the tree of the knowledge of good and evil.
(v. 7) Lord God: The covenant name for God (Yahweh) first appears in verse 4. This the name God gave to Moses at the burning bush (see Ex. 3:14), and it speaks of the relationship between Israel and God. In most English Bibles, it appears in small capital letters to distinguish it from other names of God.
Here, Lord is paired with Elohim, which is God’s name most closely associated with creation. This combination is used eleven times in Genesis 2, making it clear to the original audience (and contemporary readers) that the God of the covenant relationship with Israel is the same God who created the world. This is significant because it reveals God’s desire for an intimate relationship with those He created from the very beginning of human history.
(v. 7) Formed: The Hebrew wording speaks of shaping and molding, like a potter making a vessel.
(v. 7) Man: The Hebrew wording (adam) can refer to both genders (Gen. 1:27) or, generically, to a man. The name of the first man, Adam, is derived from this term, which sounds very similar to the Hebrew word for “ground” (adamah). Many scholars believe this alludes to the fact that Adam was made from the dust of the ground and that all humans return to dust after death (see 3:19).
(v. 7) Breath of life: The Hebrew word for “breath” has several meanings including wind, spirit, and breath. Most likely, there is little difference between God’s breath and God’s Spirit because one of the biblical designations for the Holy Spirit is the “Spirit of life” (Rom. 8:2). The creation of Adam included the physical-“out of the dust from the ground”-and the non-physical-“the breath of life.”
Animals are called “living creatures” (1:20), while the man is called a “living being.” While both are created and are alive in a way that is different from plants, the text consistently draws a sharp distinction between the spiritual nature of humans and animals. Human beings are not divine, but they do possess a unique relationship with God because they are made in His image (Gen. 1:26-27) and because they received God’s breath in a unique and personal way.
(v. 8) Eden: The name refers to abundant water. It can also mean a place of “delight.” Notice that Eden appears to represent both the region where this garden was placed, as well as the garden itself, elsewhere called the “garden of God” (Ezek. 28:13). Even with the information in verses 10-14, scholars are unsure of the specific location of Eden. Two of the rivers mentioned are unidentifiable to modern scholarship.
Tree of life
This was one of two significant trees mentioned in the garden of Eden. Although listed first in the Genesis account, the tree of life was secondary to the tree of the knowledge of good and evil. The name of this tree apparently derived from the effect it had on the one eating its fruit. The fruit of the tree of life was the source of life in the garden.
However, readers should understand that this life came not from the fruit itself, but from the Creator of the tree. The tree of life is also mentioned in several passages in Proverbs (3:18; 11:30; 13:12) and in the book of Revelation (2:7; 22:2,14,19).
(v. 9) Tree of the knowledge of good and evil: This tree was located in the middle of the garden and, like the tree of life, took its name from the results that came from eating its fruit. This tree is given its full name only in verses 9 and 17. In Genesis 3, it is simply called “the tree.” See the discussion of 2:15-17 on page 30 for a fuller explanation of this tree.
15 The Lord God took the man and placed him in the garden of Eden to work it and watch over it. 16 And the Lord God commanded the man, “You are free to eat from any tree of the garden, 17 but you must not eat from the tree of the knowledge of good and evil, for on the day you eat from it, you will certainly die.”
(v. 15) Work it: If Genesis is the book of “firsts,” here we see the first work assignments for humans. This is the beginning of God-ordained work. Work was not a curse, but a sacred part of the task of having dominion over the created world.
Human beings were made from the ground, and they were given the task of tilling the ground. After the fall, humans would do their work in sweat and back-breaking toil. This, however, was not true initially. Tending and watching over the garden was a partnership that Adam had with God the Creator of all things. He was a steward of what God provided.
(v. 16) Commanded: This Hebrew word is used twenty-five times in Genesis and carries the idea of a superior delegating orders to a subordinate. Verse 16 is the only place where it’s used with this particular phrasing. This command begins with a positive affirmation of God’s goodness to humanity through His provision of fruit from every tree except one. This pronouncement of great generosity illustrated God’s care and provision for every creature, especially humans.
The exception to this provision was the tree of the knowledge of good and evil. Thus, the second half of this command was a clear warning of the consequence of disobeying the injunction concerning the forbidden tree.
(v. 17) Must not eat: The placement of the tree of the knowledge of good and evil was ultimately a test of loyalty and obedience for the first man and woman to their Creator. The presence of this tree speaks directly to the fact that the man and woman were created with the ability to obey or not obey God. Forced love is not love at all, so God created Adam and Eve with the ability to choose.
This tree, then, was a test of their faithfulness in following God. Eating of the fruit of this tree would make them like God in the sense they would know good from evil. But unlike God, they would face death for their actions.
God’s sovereign power and authority in creation established His power and authority in the garden, and His authority continues over our lives today. He has the right to make the rules because He created it all and is Lord of all. Adam and Eve were responsible as God’s stewards to lead creation properly and to make the proper moral choice by obeying God’s only rule. Without sin, they were able to make that choice.
(v. 17) Certainly die: Disobedience to God’s commands leads to death. The pronouncement of the Old Testament is that the soul that sins will suffer the consequences of death.
Die is most likely used in two senses here. First it speaks of physical death. The “breath of life” ceases in the physical body and that body enters a state of decay. Second, it speaks of spiritual death. Sin separates us from holy God. As such, the spiritual relationship between God and human beings is broken. Just as physical death separates the breath of life from the physical body, so spiritual death separates people from God for all of eternity.
18 Then the Lord God said, “It is not good for the man to be alone. I will make a helper corresponding to him.” 19 The Lord God formed out of the ground every wild animal and every bird of the sky, and brought each to the man to see what he would call it. And whatever the man called a living creature, that was its name. 20 The man gave names to all the livestock, to the birds of the sky, and to every wild animal; but for the man no helper was found corresponding to him.
(v. 18) Not good: The opening sentence in verse 18 begins with the declaration not good. This sharp emphasis stands in contrast to the declarations in Genesis 1 where God declared that everything He created was excellent in every way. The absence of a fitting companion for Adam was unacceptable to God.
Human beings are made for relationship with God and with others. Community is a part of God’s design, as opposed to isolation. Living as an “island” unto ourselves is not healthy. It is “not good.”
(v. 18) Helper: This word means so much more than simply the idea of an unskilled laborer who assists a skilled worker. The Hebrew word ’ezer carries the idea of one standing face-to-face as an equal. The picture is that woman corresponds perfectly to the man and completes that which is lacking in him. It is a word that pictures equality between the genders.
The word is used twenty-one times in the Old Testament, often referring to God as the helper of Israel (see Pss. 33:20; 121:1-2). It is also used in military context, portraying the ’ezer as a warrior. Thus, the woman was to be a strong helper to man, completing that which he lacked, standing back-to-back, equal in the fight.
(v. 19) Every wild animal and every bird of the sky: Just as He did with Adam, God formed the animals and birds from the ground. Unlike animals, though, Adam came to life through the breath of God.
This second account of the creation of animals and birds doesn’t contradict chapter 1 concerning creation of living creatures on days five and six. Instead, this account sets the stage for the creation of Eve. These animals and birds did not fulfill the need that man had for a suitable partner. Something different was needed-different from the animals and birds, yet akin to what man was.
(v. 19) Call: Adam’s job of giving names to the animals and birds was a part of his responsibility to exercise dominion over them. The word translated call means to specify something by a title or to give it an identity. The purpose in this context was to exercise authority over the animals and birds. Compare this thought with Genesis 1:5 where God “called” the light “day” and the darkness “night,” thus exercising sovereignty over His creation.
(v. 20) Gave: This is the same Hebrew word rendered “call” in verse 19. Adam named the livestock, birds, and wild animals; and those names stuck. Many Bible scholars suggest a limited number of species were paraded before Adam, perhaps only those present in Eden at the time. Regardless, Adam fulfilled his responsibility and completed his task.
(v. 20) Livestock: Verse 20 specifies three categories of creatures: livestock, birds, and every wild animal. Livestock refers to cattle (see Gen. 1:20) and includes oxen, bulls and cows, sheep, and goats. “Every wild animal” designated animals that were not domesticated. After the flood (9:1-3), many of these undomesticated animals developed a fear of people, possibly because some would be hunted for food. Of course, many humans developed a fear of some undomesticated animals as well.
Corresponding to him
The animals that Adam named were of a different flesh and nature than he was (1 Cor. 15:39). The assumption here is that each male animal had its corresponding female helper/mate. But none of them were appropriate for Adam. Of course, God already knew what He was going to do (Gen 2:18). He was just preparing Adam for what was coming.
21 So the Lord God caused a deep sleep to come over the man, and he slept. God took one of his ribs and closed the flesh at that place. 22 Then the Lord God made the rib he had taken from the man into a woman and brought her to the man. 23 And the man said: This one, at last, is bone of my bone and flesh of my flesh; this one will be called “woman,” for she was taken from man. 24 This is why a man leaves his father and mother and bonds with his wife, and they become one flesh. 25 Both the man and his wife were naked, yet felt no shame.
(vv. 21-22) Lord God: Just as He was with the creation of the man, God was actively involved in the creation of woman. These verses emphasize His work: God caused, God took, and God made.
(v. 22) Woman: The Hebrew wording indicates that God fashioned or built the woman. Elsewhere in the Old Testament, the word is used to describe construction projects, such as the temple.
It is significant to note the difference between the creation of man and the creation of the woman. Adam (and the animals) were created from the ground, while the woman was created from the side of the man. Because she was taken from his side, she holds an elevated status. Women are equal partners in exercising dominion over the created world. This reaffirms the command to rule over God’s created order (Gen. 1:27-28).
(v. 23) Bone of my bone and flesh of my flesh: Upon waking, the man expressed an exclamation of deep amazement and satisfaction in the helper God had created. In modern terms, Adam was saying, “This is it! This is what I’ve needed all along!” Verse 23 represents a human being’s first spoken words in Scripture. Adam’s response is poetic in form, adding glad emphasis to his explanation. Throughout the Old Testament the words bone and flesh speak of close relationship or even kinship.
Upon seeing Eve, Adam declared that God’s newest creation would be known as “woman.” Called is the same word used in verse 19 in the naming of the other creatures. The name man gave to this companion is ishshah, the feminine form of iysh (the common word for “male”). This play on words is seen in our English language of “woman” containing the word “man.”
(v. 24) Leaves . . . bonds: Verses 24-25 form Moses’s concluding statement for these chapters. Because of the close kinship and the idea that man and woman complete one another, it is only natural (and certainly part of God’s plan) that man and woman leave their parents and come together in the marriage relationship.
These verses reflect the foundation of marriage and family. They set out two major factors in the marriage relationship: leaving the home of origin and uniting with one another. These two factors are essential for a strong marriage. Also imbedded in these verses is the clear understanding and affirmation that marriage is between one man and one woman.
One flesh
The commitment of marriage is pictured as a unity that eclipses two lives and blends them into one. The Hebrew text speaks of uniting into one flesh and recalls how Adam described Eve as “bone of my bone and flesh of my flesh.” While this language alludes to physical intimacy, readers should not overlook the impact of emotional and spiritual intimacy.
(v. 25) Naked . . . no shame: This statement forms a transitional link between the innocent state of the first humans in the garden and their subsequent disobedience which led to guilt and shame. The absence of shame was an original part of God’s created order. It was not until their disobedience that they felt shame over their nakedness and attempted to hide from God and from one another.
Man
Man is the special creation of God, made in His own image. He created them male and female as the crowning work of His creation. The gift of gender is thus part of the goodness of God’s creation. (See Proverbs 18:22; Mark 10:6-12.)
Memorize a verse and apply it to a real-life situation.
Memorize Genesis 2:23-24 by writing it out and committing it to memory one phrase at a time. Rewrite it in your own words. Ask yourself what these verses say that is applicable to your own family situation.