ปฐมกาล 2:3 วิจารณ์

This chapter is an appendix to the history of the creation, more particularly explaining and enlarging upon that part of the history which relates immediately to man, the favourite of this lower world. We have in it, I. The institution and sanctification of the sabbath, which was made for man, to further his holiness and comfort (Gen 2:1-3). II. A more particular account of man's creation, as the centre and summary of the whole work (Gen 2:1-7). III. A description of the garden of Eden, and the placing of man in it under the obligations of a law and covenant (Gen 2:8-17). IV. The creation of the woman, her marriage to the man, and the institution of the ordinance of marriage (Gen 2:18, etc.).

INTRODUCTION TO GENESIS 2 In this chapter are contained a summary of the works of creation on the six days, and God's resting from his works on the seventh day, and the sanctification of that, Gen 2:1 and an account of various things relating to several parts of the creation enlarged on and explained, and of various circumstances omitted in the preceding chapter, which could not so well be taken notice of there; as of a mist arising out of the earth, which watered the herbs and plants before there was any rain to fall upon them, or a man to cultivate them, Gen 2:5 and of the matter and manner of man's formation, Gen 2:7 and of the planting of the garden of Eden, and the trees that were in it, and the rivers that watered it, and sprung from it, and the course they steered, the countries they washed, and what those countries abounded with, Gen 2:8 of man's being put into it to dress it, and keep it, and of the grant he had to eat of the fruit of any of the trees in it, excepting one, which was forbidden under a penalty of death, Gen 2:15 and of all the creatures, beasts and fowls, being brought to him, to give them names, Gen 2:18 and of God's providing an help meet for him, and forming Eve out of one of his ribs, and of their marriage together, and the institution of marriage, Gen 2:21 and the chapter is concluded with observing the present state and circumstances of our first parents before they fell, Gen 2:25.

And God blessed the seventh day, and sanctified it,.... A day in which he took delight and pleasure, having finished all his works, and resting from them, and looking over them as very good; and so he pronounced this day a good and happy day, and "sanctified" or appointed it in his mind to be a day separated from others, for holy service and worship; as it was with the Jews when they became a body of people, both civil and ecclesiastical: or this is all said by way of prolepsis or anticipation, as many things in this chapter are, many names of countries and rivers, by which being called in the times of Moses, are here given them, though they were not called by them so early, nor till many ages after: and according to Jarchi this passage respects future time, when God "blessed" this day with the manna, which descended on all the days of the week, an omer for a man, and on the sixth day double food; and he "sanctified" it with the manna which did not descend at all on that day: besides, these words may be read in a parenthesis, as containing an account of a fact that was done, not at the beginning of the world, and on the first seventh day of it; but of what had been done in the times of Moses, who wrote this, after the giving of the law of the sabbath; and this being given through his hands to the people of Israel, he takes this opportunity here to insert it, and very pertinently, seeing the reason why God then, in the times of Moses, blessed the sabbath day, and hallowed it, was, because he had rested on that day from all his works, Exo 20:11 and the same reason is given here, taken plainly out of that law which he had delivered to them: because that in it he had rested from all his work, which God created and made; which shows, that this refers not to the same time when God blessed and hallowed the seventh day, which was done in the times of Moses, but to what had been long before, and was then given as a reason enforcing it; for it is not here said, as in the preceding verse, "he rested", but "had rested", even from the foundation of the world, when his works were finished, as in Heb 4:3 even what "he created to make" (e), as the words may be here rendered; which he created out of nothing, as he did the first matter, in order to make all things out of it, and put them in that order, and bring them to that perfection he did. (e) "creavit ut faceret", V. L. "creaverat ut faceret", Pagninus, Montanus.

Just as the trees, the vegetation, the animals, the birds and even humankind were old, so also were they young. They were old according to the appearance of their limbs and their substances, yet they were young because of the hour and moment of their creation. Likewise, the moon was both old and young. It was young, for it was but a moment old, but was also old, for it was full as it is on the fifteenth day.

He created heaven and earth at the time when the months began, from which time it is fitting that the world took its rise. Then there was the mild temperature of spring, a season suitable for all things. Consequently the year too has the stamp of a world coming to birth.… In order to show that the creation of the world took place in the spring, Scripture says: “This month shall be to you the beginning of months, it is for you the first in the months of the year,” calling the first month the springtime. It was fitting that the beginning of the year be the beginning of generation.

Heaven, too, will be the fulfillment of that sabbath rest foretold in the command: “Be still and see that I am God.” This, indeed, will be that ultimate sabbath that has no evening and that the Lord foreshadowed in the account of his creation: “And God rested on the seventh day from all his work that he had done. And he blessed the seventh day and sanctified it: because in it he had rested from all his work that God created and made.” And we ourselves will be a “seventh day” when we shall be filled with his blessing and remade by his sanctification. In the stillness of that rest we shall see that he is the God whose divinity we desired for ourselves when we listened to the seducer’s words, “You shall be as gods,” and so fell away from him, the true God who would have given us a divinity by participation that could never be gained by desertion. For where did the doing without God end but in the undoing of man through the anger of God? Only when we are remade by God and perfected by a greater grace shall we have the eternal stillness of that rest in which we shall see that he is God.

And He blessed the seventh day and sanctified it. That is to say, with the blessing and sanctification which He more fully intimates to His people in the law, saying: Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work: but the seventh day is the sabbath of the Lord your God, in it you shall not do any work (Exod. XX, 8). And a little further on: For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day (Exod. XX, 11). Therefore, the Lord blessed the seventh day and sanctified it. Indeed, the blessing and sanctification of the seventh day were made as a type of greater blessing and sanctification. For just as by the frequent, or rather daily, sacrifices in the law the blood of the Lord's passion, which was to be poured out once for the salvation of the world, was signified; so also by the rest of the seventh day, which was always celebrated after the works of six days, that great day of the Sabbath, in which the Lord was once to rest in the tomb, was prefigured, having completed and perfected on the sixth day all His works, by which He was restoring the world, which He had perfect in the sixth day, now lost. On which also, as if recalling His original work, with an open word He declared that He had now completed the salvation of the world. For when He had taken the vinegar, He said: It is finished, and He bowed His head, and gave up His spirit (John XIX, 30). But this sanctification and blessing of the seventh day, and God's rest in it after His very good works, signified that we individually tend to the rest of heavenly life after the good works He works in us both to will and to do, in which we may enjoy His eternal sanctification and blessing. Hence, it is well written that the seventh day did not have an evening, because evidently it signifies our perpetual rest in it.

And He blessed the seventh day and sanctified it, because on it He had rested from all His work which God had created and made. That is, having completed the adornment of the world, He had ceased from instituting new kinds of things. Nor should this be considered contrary to the saying in the Gospel: My Father works until now, and I work (John 5:17). Clearly responding to those who complained that the Sabbath was not observed by Him, invoking the authority of this ancient Scriptural rest of God. For He had ceased on the seventh day from creating kinds of creatures, because He no longer created any new kinds; thereafter, however, He works the administration of these same kinds which He had instituted even to this very day, so that not even on that seventh day would His power cease to govern heaven and earth, and all things which He had made, otherwise they would immediately fall apart.

He blessed: The blessing referred to the increase by multiplication; for which reason God said to the creatures which He blessed: "Increase and multiply." Now, this increase is effected through God's Providence over His creatures, securing the generation of like from like. And sanctified it: It is right that the seventh day should have been sanctified, since the special sanctification of every creature consists in resting in God. For this reason things dedicated to God are said to be sanctified. The seventh day is said to be sanctified not because anything can accrue to God, or be taken from Him, but because something is added to creatures by their multiplying, and by their resting in God.

The seventh day is consecrated for a sabbath, and the reasons assigned, Gen 2:1-3. A recapitulation of the six days' work of creation, Gen 2:4-7. The garden of Eden planted, Gen 2:8. Its trees, Gen 2:9. Its rivers, and the countries watered by them, Gen 2:10-14. Adam placed in the garden, and the command given not to eat of the tree of knowledge on pain of death, Gen 2:15-17. God purposes to form a companion for the man, Gen 2:18. The different animals brought to Adam that he might assign them their names, Gen 2:19, Gen 2:20. The creation of the woman, Gen 2:21, Gen 2:22. The institution of marriage, Gen 2:23, Gen 2:24. The purity and innocence of our first parents, Gen 2:25.

And God blessed the seventh day - The original word ברך barach, which is generally rendered to bless, has a very extensive meaning. It is frequently used in Scripture in the sense of speaking good of or to a person; and hence literally and properly rendered by the Septuagint ευλογησεν, from ευ, good or well, and λεγω, I speak. So God has spoken well of the Sabbath, and good to them who conscientiously observe it. Blessing is applied both to God and man: when God is said to bless, we generally understand by the expression that he communicates some good; but when man is said to bless God, we surely cannot imagine that he bestows any gifts or confers any benefit on his Maker. When God is said to bless, either in the Old or New Testament, it signifies his speaking good To man; and this comprises the whole of his exceeding great and precious promises. And when man is said to bless God, it ever implies that he speaks good Of him, for the giving and fulfillment of his promises. This observation will be of general use in considering the various places where the word occurs in the sacred writings. Reader, God blesses thee when by his promises he speaks good To thee; and thou dost bless him when, from a consciousness of his kindness to thy body and soul, thou art thankful to him, and speakest good of his name. Because that in it he had rested - שבת shabath, he rested; hence Sabbath, the name of the seventh day, signifying a day of rest - rest to the body from labor and toil, and rest to the soul from all worldly care and anxieties. He who labors with his mind by worldly schemes and plans on the Sabbath day is as culpable as he who labors with his hands in his accustomed calling. It is by the authority of God that the Sabbath is set apart for rest and religious purposes, as the six days of the week are appointed for labor. How wise is this provision! It is essentially necessary, not only to the body of man, but to all the animals employed in his service: take this away and the labor is too great, both man and beast would fail under it. Without this consecrated day religion itself would fail, and the human mind, becoming sensualized, would soon forget its origin and end. Even as a political regulation, it is one of the wisest and most beneficent in its effects of any ever instituted. Those who habitually disregard its moral obligation are, to a man, not only good for nothing, but are wretched in themselves, a curse to society, and often end their lives miserably. See Clarke's note on Exo 20:8; See Clarke's note on Exo 23:12; See Clarke's note on Exo 24:16; and See Clarke's note on Exo 31:13; to which the reader is particularly desired to refer. As God formed both the mind and body of man on principles of activity, so he assigned him proper employment; and it is his decree that the mind shall improve by exercise, and the body find increase of vigor and health in honest labor. He who idles away his time in the six days is equally culpable in the sight of God as he who works on the seventh. The idle person is ordinarily clothed with rags, and the Sabbath-breakers frequently come to an ignominious death. Reader, beware.

THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1) the heavens--the firmament or atmosphere. host--a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain. were finished--brought to completion. No permanent change has ever since been made in the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the instruction of man, as well, perhaps, as of higher creatures (Job 38:7).

blessed and sanctified the seventh day--a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?

The Sabbath of Creation. - "Thus the heavens and the earth were finished, and all the host of them." צבא here denotes the totality of the beings that fill the heaven and the earth: in other places (see especially Neh 9:6) it is applied to the host of heaven, i.e., the stars (Deu 4:19; Deu 17:3), and according to a still later representation, to the angels also (Kg1 22:19; Isa 24:21; Neh 9:6; Psa 148:2). These words of Gen 2:1 introduce the completion of the work of creation, and give a greater definiteness to the announcement in Gen 2:2, Gen 2:3, that on the seventh day God ended the work which He had made, by ceasing to create, and blessing the day and sanctifying it. The completion or finishing (כּלּה) of the work of creation on the seventh day (not on the sixth, as the lxx, Sam., and Syr. erroneously render it) can only be understood by regarding the clauses Gen 2:2 and Gen 2:3, which are connected with ויכל by ו consec. as containing the actual completion, i.e., by supposing the completion to consist, negatively in the cessation of the work of creation, and positively in the blessing and sanctifying of the seventh day. The cessation itself formed part of the completion of the work (for this meaning of שׁבת vid., Gen 8:22; Job 32:1, etc.). As a human artificer completes his work just when he has brought it up to his ideal and ceases to work upon it, so in an infinitely higher sense, God completed the creation of the world with all its inhabitants by ceasing to produce anything new, and entering into the rest of His all-sufficient eternal Being, from which He had come forth, as it were, at and in the creation of a world distinct from His own essence. Hence ceasing to create is called resting (נוּח) in Exo 20:11, and being refreshed (ינּפשׁ) in Exo 31:17. The rest into which God entered after the creation was complete, had its own reality "in the reality of the work of creation, in contrast with which the preservation of the world, when once created, had the appearance of rest, though really a continuous creation" (Ziegler, p. 27). This rest of the Creator was indeed "the consequence of His self-satisfaction in the now united and harmonious, though manifold whole;" but this self-satisfaction of God in His creation, which we call His pleasure in His work, was also a spiritual power, which streamed forth as a blessing upon the creation itself, bringing it into the blessedness of the rest of God and filling it with His peace. This constitutes the positive element in the completion which God gave to the work of creation, by blessing and sanctifying the seventh day, because on it He found rest from the work which He by making (לעשׂות faciendo: cf. Ewald, 280d) had created. The divine act of blessing was a real communication of powers of salvation, grace, and peace; and sanctifying was not merely declaring holy, but "communicating the attribute of holy," "placing in a living relation to God, the Holy One, raising to a participation in the pure clear light of the holiness of God." On קדושׁ see Exo 19:6. The blessing and sanctifying of the seventh day had regard, no doubt, to the Sabbath, which Israel as the people of God was afterwards to keep; but we are not to suppose that the theocratic Sabbath was instituted here, or that the institution of that Sabbath was transferred to the history of the creation. On the contrary, the Sabbath of the Israelites had a deeper meaning, founded in the nature and development of the created world, not for Israel only, but for all mankind, or rather for the whole creation. As the whole earthly creation is subject to the changes of time and the law of temporal motion and development; so all creatures not only stand in need of definite recurring periods of rest, for the sake of recruiting their strength and gaining new power for further development, but they also look forward to a time when all restlessness shall give place to the blessed rest of the perfect consummation. To this rest the resting of God (ἡ κατάπαυσις) points forward; and to this rest, this divine σαββατισός (Heb 4:9), shall the whole world, especially man, the head of the earthly creation, eventually come. For this God ended His work by blessing and sanctifying the day when the whole creation was complete. In connection with Heb. 4, some of the fathers have called attention to the fact, that the account of the seventh day is not summed up, like the others, with the formula "evening was and morning was;" thus, e.g., Augustine writes at the close of his confessions: dies septimus sine vespera est nec habet occasum, quia sanctificasti eum ad permansionem sempiternam. But true as it is that the Sabbath of God has no evening, and that the σαββατισμός, to which the creature is to attain at the end of his course, will be bounded by no evening, but last for ever; we must not, without further ground, introduce this true and profound idea into the seventh creation-day. We could only be warranted in adopting such an interpretation, and understanding by the concluding day of the work of creation a period of endless duration, on the supposition that the six preceding days were so many periods in the world's history, which embraced the time from the beginning of the creation to the final completion of its development. But as the six creation-days, according to the words of the text, were earthly days of ordinary duration, we must understand the seventh in the same way; and that all the more, because in every passage, in which it is mentioned as the foundation of the theocratic Sabbath, it is regarded as an ordinary day (Exo 20:11; Exo 31:17). We must conclude, therefore, that on the seventh day, on which God rested from His work, the world also, with all its inhabitants, attained to the sacred rest of God; that the κατάπαυσις and σαββατισμός of God were made a rest and sabbatic festival for His creatures, especially for man; and that this day of rest of the new created world, which the forefathers of our race observed in paradise, as long as they continued in a state of innocence and lived in blessed peace with their God and Creator, was the beginning and type of the rest to which the creation, after it had fallen from fellowship with God through the sin of man, received a promise that it should once more be restored through redemption, at its final consummation.