<< Genesis 2:4 >>

These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

Wesley's Notes

2:4-7 In these verse s,
1. Here is a name given to the Creator, which we have not yet met with, Jehovah. The LORD in capital letters, is constantly used in our English translation, for Jehovah. This is that great and incommunicable name of God, which speaks his having his being of himself, and his giving being to all things. It properly means, He that was, and that is, and that is to come.
2. Further notice taken of the production of plants and herbs, because they were made to be food for man.
3. A more particular account of the creation of man, Ge 2:7. Man is a little world, consisting of heaven and earth, soul and body. Here we have all account of the original of both, and the putting of both together: The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said, they were created and made; but of man, that he was formed, which notes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word: a word (some think) borrowed from the potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the soul takes its rise from the breath of heaven. It came immediately from God; he gave it to be put into the body, Eccl 12:7 as afterwards he gave the tables of stone of his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a living man. The body would be a worthless, useless carcase, if the soul did not animate it.

Scofield Reference Notes

Summary of the creation work of Chapter 1.

[2] Lord

LORD (Heb. Jehovah)

(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Ex 3:14), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.

(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (Gen 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.

(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Gen 3:9-13 and clothed them with "coats of skins" Gen 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Rom 3:21,22. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Ex 3:13-17. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:

(a) His holiness Lev 11:44,45 19:1,2 20:26 Hab 1:12,13

(b) His hatred and judgment of sin Dt 32:35-42 Gen 6:5-7 Ps 11:4-6 66:18 Ex 34:6,7

(c) His love for and redemption of sinners, but always righteously Gen 3:21 8:20,21 Ex 12:12,13 Lev 16:2,3 Isa 53:5,6,10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.

(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:

(a) Jehovah-jireh, "the Lord will provide" Gen 22:13,14 i.e., will provide a sacrifice;

(b) Jehovah-rapha, "the Lord that healeth" Ex 15:26. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied.

(c) Jehovah-nissi, "the Lord our banner" Ex 17:8-15. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Gal 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help.

(d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Jud 6:24. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Gen 2:1-5. Jehovah loves and saves sinners Gen 2:7-18 but only through sacrifice Gen 2:19-21 see also Rom 5:1 Eph 2:14 Col 1:20.

(e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. See Scofield Note: "Jn 10:7"

(f) Jehovah-tsidkenu, "the Lord our righteousness" Jer 23:6. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness."

(g) Jehovah-shammah, "the Lord is present" Ezek 48:35. This name signifies Jehovah's abiding presence with His people Ex 33:14,15 1Chr 16:27,33 Ps 16:11 97:5 Mt 28:20 Heb 13:5

(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Ex 19:3 20:1,2 Jer 31:31-34.

Jamieson-Fausset-Brown Bible Commentary

4. These are the generations of the heavens and of the earth-the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Heb 11:3).

Matthew Henry's Concise Commentary

2:4-7 Here is a name given to the Creator, Jehovah. Where the word LORD is printed in capital letters in our English Bibles, in the original it is Jehovah. Jehovah is that name of God, which denotes that he alone has his being of himself, and that he gives being to all creatures and things. Further notice is taken of plants and herbs, because they were made and appointed to be food for man. The earth did not bring forth its fruits of itself: this was done by Almighty power. Thus grace in the soul grows not of itself in nature's soil, but is the work of God. Rain also is the gift of God; it came not till the Lord God caused it. Though God works by means, yet when he pleases he can do his own work without them; and though we must not tempt God in the neglect of means, we must trust God, both in the use and in the want of means. Some way or other, God will water the plants of his own planting. Divine grace comes down like the dew, and waters the church without noise. Man was made of the small dust, such as is on the surface of the earth. The soul was not made of the earth, as the body: pity then that it should cleave to the earth, and mind earthly things. To God we must shortly give an account, how we have employed these souls; and if it be found that we have lost them, though it were to gain the world, we are undone for ever! Fools despise their own souls, by caring for their bodies before their souls.

Matthew Henry's Whole Bible Commentary

Verses 4-7

In these verses, I. Here is a name given to the Creator which we have not yet met with, and that is Jehovah-the LORD, in capital letters, which are constantly used in our English translation to intimate that in the original it is Jehovah. All along, in the first chapter, he was called Elohim-a God of power; but now Jehovah Elohim-a God of power and perfection, a finishing God. As we find him known by his name Jehovah when he appeared to perform what he had promised (Ex. 6:3), so now we have him known by that name, when he had perfected what he had begun. Jehovah is that great and incommunicable name of God which denotes his having his being of himself, and his giving being to all things; fitly therefore is he called by that name now that heaven and earth are finished.

II. Further notice taken of the production of plants and herbs, because they were made and appointed to be food for man, v. 5, 6. Here observe, 1. The earth did not bring forth its fruits of itself, by any innate virtue of its own but purely by the almighty power of God, which formed every plant and every herb before it grew in the earth. Thus grace in the soul, that plant of renown, grows not of itself in nature's soil, but is the work of God's own hands. 2. Rain also is the gift of God; it came not till the Lord God caused it to rain. If rain be wanted, it is God that withholds it; if rain come plentifully in its season, it is God that sends it; if it come in a distinguishing way, it is God that causeth it to rain upon one city and not upon another, Amos 4:7. 3. Though God, ordinarily, works by means, yet he is not tied to them, but when he pleases he can do his own work without them. As the plants were produced before the sun was made, so they were before there was either rain to water the earth or man to till it. Therefore though we must not tempt God in the neglect of means, yet we must trust God in the want of means. 4. Some way or other God will take care to water the plants that are of his own planting. Though as yet there was no rain, God made a mist equivalent to a shower, and with it watered the whole face of the ground. Thus he chose to fulfil his purpose by the weakest means, that the excellency of the power might be of God. Divine grace descends like a mist, or silent dew, and waters the church without noise, Deu. 32:2.

III. A more particular account of the creation of man, v. 7. Man is a little world, consisting of heaven and earth, soul and body. Now here we have an account of the origin of both and the putting of both together: let us seriously consider it, and say, to our Creator's praise, We are fearfully and wonderfully made, Ps. 139:14. Elihu, in the patriarchal age, refers to this history when he says (Job 33:6), I also am formed out of the clay, and (v. 4), The breath of the Almighty hath given me life, and (ch. 32:8), There is a spirit in man. Observe then,

1. The mean origin, and yet the curious structure, of the body of man. (1.) The matter was despicable. He was made of the dust of the ground, a very unlikely thing to make a man of; but the same infinite power that made the world of nothing made man, its master-piece, of next to nothing. He was made of the dust, the small dust, such as is upon the surface of the earth. Probably, not dry dust, but dust moistened with the mist that went up, v. 6. He was not made of gold-dust, powder of pearl, or diamond dust, but common dust, dust of the ground. Hence he is said to be of the earth, choikos-dusty, 1 Co. 15:47. And we also are of the earth, for we are his offspring, and of the same mould. So near an affinity is there between the earth and our earthly parents that our mother's womb, out of which we were born, is called the earth (Ps. 139:15), and the earth, in which we must be buried, is called our mother's womb, Job 1:21. Our foundation is in the earth, Job 4:19. Our fabric is earthly, and the fashioning of it like that of an earthen vessel, Job 10:9. Our food is out of the earth, Job 28:5. Our familiarity is with the earth, Job 17:14. Our fathers are in the earth, and our own final tendency is to it; and what have we then to be proud of? (2.) Yet the Maker was great, and the make fine. The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said that they were created and made; but of man that he was formed, which denotes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word, a word (some think) borrowed from the potter's forming his vessel upon the wheel; for we are the clay, and God the potter, Isa. 64:8. The body of man is curiously wrought, Ps. 139:15, 16. Materiam superabat opus-The workmanship exceeded the materials. Let us present our bodies to God as living sacrifices (Rom. 12:1), as living temples (1 Co. 6:19), and then these vile bodies shall shortly be new-formed like Christ's glorious body, Phil. 3:21.

2. The high origin and the admirable serviceableness of the soul of man. (1.) It takes its rise from the breath of heaven, and is produced by it. It was not made of the earth, as the body was; it is a pity then that it should cleave to the earth, and mind earthly things. It came immediately from God; he gave it to be put into the body (Eccl. 12:7), as afterwards he gave the tables of stone of his own writing to be put into the ark, and the urim of his own framing to be put into the breast-plate. Hence God is not only the former but the Father of spirits. Let the soul which God has breathed into us breathe after him; and let it be for him, since it is from him. Into his hands let us commit our spirits, for from his hands we had them. (2.) It takes its lodging in a house of clay, and is the life and support of it. It is by it that man is a living soul, that is, a living man; for the soul is the man. The body would be a worthless, useless, loathsome carcase, if the soul did not animate it. To God that gave us these souls we must shortly give an account of them, how we have employed them, used them, proportioned them, and disposed of them; and if then it be found that we have lost them, though it were to gain the world, we shall be undone for ever. Since the extraction of the soul is so noble, and its nature and faculties are so excellent, let us not be of those fools that despise their own souls, by preferring their bodies before them, Prov. 15:32. When our Lord Jesus anointed the blind man's eyes with clay perhaps he intimated that it was he who at first formed man out of the clay; and when he breathed on his disciples, saying, Receive you the Holy Ghost, he intimated that it was he who at first breathed into man's nostrils the breath of life. He that made the soul is alone able to new-make it.