And out of the ground the LORD God formed every beast of the field and every bird of the air, and He brought them to the man to see what he would name each one. And whatever the man called each living creature, that was its name. Sermons | Intuition | H. Bonar, D. D. | Genesis 2:19 | | Language a Divine Gift | M. W. Jacobus. | Genesis 2:19 | | Observations | J. White, M. A. | Genesis 2:19 | | The First Act of Man's Sovereignty Over the Animals | M. M. Kalisch, Ph. D. | Genesis 2:19 | | The Naming of the Animals by Adam | M. W. Jacobus. | Genesis 2:19 | | The Origin of Language | G. D. Boardman. | Genesis 2:19 | | Two-Fold Use of Language | Prof. J. G. Murphy. | Genesis 2:19 | | Complete Solitude | Urijah R. Thomas. | Genesis 2:18-25 | | Eve | T. W. Richards, M. A. | Genesis 2:18-25 | | Eve | T. W. Richards, M. A. | Genesis 2:18-25 | | Genesis of Woman | G. D. Boardman. | Genesis 2:18-25 | | God's Ordinance of Marriage | G. Calthrop, M. A. | Genesis 2:18-25 | | God's Provision for Man's Needs | J. White, M. A. | Genesis 2:18-25 | | God's Provision to Remedy Man's Loneliness | J. Parker, D. D. | Genesis 2:18-25 | | Lessons | Bp. Babington. | Genesis 2:18-25 | | Loneliness is not Good | J. S. Exell, M. A. | Genesis 2:18-25 | | Loneliness not Good | J. S. Exell, M. A. | Genesis 2:18-25 | | Marriage | W. G. Blaikie, D. D. | Genesis 2:18-25 | | Meaning of Wife | Dictionary of Illustrations | Genesis 2:18-25 | | Society in the Family | | Genesis 2:18-25 | | The Creation of Woman | J. S. Exell, M. A. | Genesis 2:18-25 | | The Creation of Woman | J. S. Exell, M. A. | Genesis 2:18-25 | | The Creation of Woman | Henry, Matthew | Genesis 2:18-25 | | The Family | W. G. Blaikie, D. D. | Genesis 2:18-25 | | The True Life of Man | R.A. Redford | Genesis 2:18-25 | | The Woman a Help | J. S. Exell, M. A. | Genesis 2:18-25 | | Woman, a Helpmeet | | Genesis 2:18-25 |
The commencement of human society. First we see man surrounded by cattle, fowl, and beast of the field, which were brought to him by God as to their lord and ruler, that he might name them as from himself. "What he called every living creature was the name thereof." Nothing could better represent the organization of the earthly life upon the basis of man's supremacy. But there is no helpmeet for man ("as before him," the reflection of himself) in all the lower creation. I. HUMAN SOCIETY MUST SPRING OUT OF SOMETHING HIGHER THAN ANIMAL LIFE AND MAN'S MERE EARTHLY POSITION. The deep sleep, the Divine manipulation of maws fleshly frame, the formation of the new creature, not out of the ground, but out of man, the exclamation of Adam, This is another self, my bone and my flesh, therefore she shall be called woman, because so closely akin to man - all this, whatever physical interpretation we give to it, represents the fact that companionship, family life, mail's intercourse with his fellow, all the relations which spring from the fleshly unity of the race, are of the most sacred character. As they are from God, and specially of God's appointment, so they should be for God. II. There, in home life, torn off, as it were, from the larger sphere, that it may be THE NEW BEGINNING OF THE NEW WORLD TO US, should be the special recognition of God, the family altar, the house of man a house of God. III. The Divine beginning of human life is the foundation on which we build up society. THE RELATIONS OF THE SEXES WILL BE PUREST AND NOBLEST the more the heart of man unfolds itself in the element of the heavenly love. - R. That was the name thereof. 1. The man was thus to be made conscious of his lordship over the animal tribes. 2. In token of his relations to them, respectively, he was to give them their respective names. 3. His knowledge of animal nature, (in which he had been created), is at once to be developed, under the special teaching of God. 4. His organs of speech are to be put in exercise. 5. His knowledge of language (Divinely imparted), is to be developed in the use of terms for naming the several classes — under the Divine instruction and guidance. 6. It would seem, from the connection, that the man was to be made sensible of his social need as he should see the animals passing before him in pairs. () The man was created in knowledge, after the Divine image, and thus was endowed with powers of perception and discrimination, by which he could know the habits, characters, and uses of the several species, both of animals and of fowls, yet not without Divine teaching in the matter, and in the use of terms. The names which he gave them were appointed to be their names by which they should be known — and they were, doubtless, significant — as was the name of Eve, (ver. 23), Genesis 3:20. Language itself could not so early have been a human invention, but a revelation. () II. WE MUST KNOW THE UNSERVICEABLENESS OF OTHER THINGS, THAT WE MAY KNOW AND APPROVE THE PROFITABLENESS OF THAT WHICH IS TRULY GOOD. III. GOD CAN ORDER AND DISPOSE OF THE CREATURES TO DO WHAT, AND TO BE WHERE HE APPOINTS THEM. IV. MAN MAY LAWFULLY USE THAT POWER OVER THE CREATURES WHICH GOD HIMSELF HATH PUT INTO HIS HAND. V. GOD IS PLEASED TO HONOUR MEN SO FAR AS TO EMPLOY THEM IN MANY THINGS WHICH OF RIGHT BELONG UNTO AND MIGHT BE DONE BY HIMSELF ALONE. 1. To encourage men to His service in honouring them so far as to make them His fellow workers. 2. To unite men the more in love, one to another. 3. To increase their reward hereafter, by the faithful employment of their talents for the advantage of their Master from whom they received them, Matthew 25:21, 23. () God now proceeds to show man the exact point where the void lay. Adam had been made to feel that void, but God's object is to place him in circumstances such as shall lead him step by step to the seat of the unsatisfied longing within. Accordingly, God brings before him all the creatures which He had made, that Adam, in his choice, may have the whole range of creation. Adam surveys them all. He sees by instinctive wisdom the nature and properties of each, so that he can affix names to all in turn. His knowledge is large and full; it has come direct from God, just as his own being had come. It is not discovery, it is not learning, it is not experience, it is not memory, it is intuition. By intuition he knew what the wisest king in after ages only knew by searching.() Man was certainly the superior master of nature. This is evident from the next feature which our text mentions. God brought the animals which He had created to man, to "see what he would call them"; and the names chosen by man were to remain to them forever. This is the first act by which man exercised his sovereignty; and although his intellect was not yet roused, he was sufficiently endowed for that task; for he had been capable of understanding the Divine command and of representing to himself death. In the first cosmogony, God Himself fixed the names of the objects which He had called into existence; He determined the appellations of day and night, of heaven, and sea, and dry land. Here He cedes this right to man, whom He has ordained "to have dominion over all the earth." The name was, according to Hebrew and Eastern writers in general, an integral part of the object itself; it was not deemed indifferent; it was no conventional sign; it was an essential attribute. When God revealed Himself to Moses in the burning bush, the latter hastened to inquire under what name He wished to be announced to the Israelites. When a crisis in the life of an individual was imminent, or had been successfully overcome, his name was changed into another one expressive of that event. Kings, at their elevation to the throne, assumed another name. To "know the name of God" was identical with knowing His internal nature, and even with piously walking in His precepts. The right, therefore, of determining the names includes authority and dominion; but man did not perform this act of his own accord; he did not yet feel his exalted rank; but God, by inviting him to perform it, made him governor over the works of His hands, and placed all under his feet (Psalm 8:7). It has been frequently observed, that our text explains the origin of language, and attributes its invention solely to man. Language is, indeed, a spontaneous emanation of the human mind; it is implanted in its nature; in furnishing man, besides his external organization, with reason and imagination, God bestowed upon him the principal elements for communication by speech; it is as natural a function of his intellect as reflection; intelligent speech is one of the chief characteristics of man; hence the ancient Greek poets call men simply the "speech-gifted"; the germ was bestowed by God; man had to do no more than to cultivate it. But our author does not enter upon this abstruse question at all; it is of no practical importance for religious truth; it must have appeared superfluous to one who knows God as the Creator and Framer of all, as the Bestower of every gift, as Him who "has made man's mouth, and who maketh dumb" (Exodus 4:11). Pythagoras, and other ancient philosophers, justly considered the invention of names for objects an act of the highest human wisdom; and the Chinese ascribed it to their first and most honoured sovereign Fo-hi, who performed this task so well, that "by naming the things their very nature was made known."() Was it an invention? So some have taught. Was it the issue of a convention? So some have taught. Was it an imitation of the sounds of nature? So some have taught. Was it a direct gift from heaven? So some have taught. Most erudite men have pondered the problem; and yet all speculation here is quite afloat. And so we fall back on the childlike, pictorial language of time's most hoary archive: "Jehovah God formed out of the soil every beast of the field and every fowl of the heavens: and He brought them to the man to see what he would call them: and whatever the man should call every living being, that should be the name thereof; and the man gave names to all cattle, and to the fowl of the heavens, and to every beast of the field." It was man's first recorded act. Observe: it was an act of perception, discrimination, description. The animals were arrayed before him; and animals suggest all the phenomena of life. And the vision of moving life stirred up within him the latent capacity of speech. In brief, it was the origin of humanity's vocabulary. As such, it is a profoundly philosophical account. For nouns, i.e., names, are the rudiments of language, the very A B C's of speech. Such is the theory of the genesis of language according to Moses. Can your Max Mullers and Wedgwoods and Whitneys give a more philosophical theory?() This indicates to us a two-fold use of language. First, it serves to register things and events in the apprehension and the memory. Man has a singular power of conferring with himself. This he carries on by means of language in some form or other. He bears some resemblance to his Maker even in the complexity of his spiritual nature. He is at once speaker and hearer, and yet at the same time he is consciously one. Secondly, it is a medium of intelligent communication between spirits, who cannot read one another's thoughts by immediate intuition. The first of these uses seems to have preceded the second in the case of Adam, who was the former of the first language. The reflecting reader can tell what varied powers of reason are involved in the use of language, and to what an extent the mind of man was developed, when he proceeded to name the several classes of birds and beasts. He was evidently fitted for the highest enjoyments of social intercourse.()
People Adam, ShohamPlaces Assyria, Cush, Eden, Euphrates River, Tigris RiverTopics Adam, Air, Animal, Beast, Beasts, Bird, Birds, Bringeth, Calleth, Creature, Elohim, Field, Formed, Formeth, Fowl, Ground, Heavens, Names, Sky, Soul, Thereof, Whatever, WhatsoeverOutline 1. The first Sabbath.
4. Further details concerning the manner of creation.
8. The planting of the garden of Eden, and its situation;
15. man is placed in it; and the tree of knowledge forbidden.
18. The animals are named by Adam.
21. The making of woman, and the institution of marriage.
Dictionary of Bible Themes Genesis 2:19 4017 life, animal and plant Genesis 2:4-23 4468 horticulture Genesis 2:8-25 4241 Garden of Eden Genesis 2:15-24 5002 human race, and creation Genesis 2:18-24 5735 sexuality
6238 homosexuality Genesis 2:19-20 1194 glory, divine and human
4604 animals, nature of
5044 names, giving of
5267 control Library Third Day. Holiness and Creation.
And God blessed the Sabbath day, and sanctified it, because that in it He had rested from all the work which God created and made.'--Gen. ii. 3. In Genesis we have the Book of Beginnings. To its first three chapters we are specially indebted for a Divine light shining on the many questions to which human wisdom never could find an answer. In our search after Holiness, we are led thither too. In the whole book of Genesis the word Holy occurs but once. But that once in such a connection as to open …
Andrew Murray—Holy in ChristOf the First Covenant.
Gal. iii. 12.--"The law is not of faith; but the man that doeth them shall live in them."--Gen. ii. 17.--"But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die." The Lord made all things for himself, to show forth the glory of his name; and man in a more eminent and special manner, for more eminent manifestations of himself; therefore all his dealings towards men, whether righteous or sinful, do declare the glory …
Hugh Binning—The Works of the Rev. Hugh Binning The Disciple, -- Sometimes this Question is Asked, "Since God is Fully Aware of Our...
The Disciple,--Sometimes this question is asked, "Since God is fully aware of our needs, and knows how to supply them in the best way, not for the good only but for the evil, how should we pray to Him about them? Whether our necessities be temporal or spiritual, can we by our prayers alter the will of God?" The Master,--1. Those who ask such a question show clearly that they do not know what prayer is. They have not lived a prayerful life, or they would know that prayer to God is not a form of begging. …
Sadhu Sundar Singh—At The Master's Feet The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity The Paradise of God
T. P. Gen. ii. 18; Eph. v. 32 In the Paradise of glory Is the Man Divine; There my heart, O God, is tasting Fellowship with Thine. Called to share Thy joy unmeasured, Now is heaven begun; I rejoice with Thee, O Father, In Thy glorious Son. Where the heart of God is resting, I have found my rest; Christ who found me in the desert, Laid me on His breast. There in deep unhindered fulness Doth my joy flow free-- On through everlasting ages, Lord, beholding Thee. Round me is creation groaning, Death, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others Forasmuch as Each Man is a Part of the Human Race...
1. Forasmuch as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred. Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the one …
St. Augustine—On the Good of Marriage Turn Away Thine Eyes from Me, Because they have Made Me to Flee Away; Thy Hair is as a Flock of Goats that Appear from Gilead.
It is impossible to conceive the delicacy of the love of God, and the extremity of purity which He requires of souls that are to be His Brides; the perfection of one state is the imperfection of another. Heretofore the Bridegroom rejoiced infinitely that His Spouse never turned her eyes away from Him; now, He desires her not to look at Him; He tells her that her eyes have made Him to flee away. When once the soul has begun to flow into her God, as a river into its original source, she must be wholly …
Madame Guyon—Song of Songs of Solomon Epistle xiv. To the Count Narses .
To the Count Narses [1642] . Gregory to Narses, &c. Your Charity, being anxious to learn our opinion, has been at the pains of writing to us to ask what we think of the book against the presbyter Athanasius which was sent to us. Having thoroughly perused some parts of it, we find that he has fallen into the dogma of Manichæus. But he who has noted some places as heretical by a mark set against them slips also himself into Pelagian heresy; for he has marked certain places as heretical which …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle xxxiv. To Eulogius, Bishop.
To Eulogius, Bishop. Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch [1717] . The charity wherewith I am greatly bound to you allows me by no means to keep silence, that your Holiness may know all that is going on among us, and, deceived by no false rumours, may keep more perfectly the way of your justice and rectitude, as you have perfectly begun to do. Now the representatives (responsales) of our brother and fellow-bishop Cyriacus came to me, bringing me his synodical …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Interpretation of the Early Narratives of the Old Testament
[Sidenote: Importance of regarding each story as a unit] Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Concerning the Condition of Man in the Fall.
Concerning the Condition of Man in the Fall. [182] All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead; deprived of the sensation or feeling of this inward testimony or seed of God; and is subject unto the power, nature, and seed of the serpent, which he soweth in men's hearts, while they abide in this natural and corrupted estate; from whence it comes, that not only their words and deeds, but all their imaginations, are …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Though Ye Know Him Not
"I have known cases of young ministers dissuaded from facing the missionary call by those who posed as friends of Foreign Missions, and yet presumed to argue: 'Your spiritual power and intellectual attainments are needed by the Church at home; they would be wasted in the Foreign Field.' 'Spiritual power wasted' in a land like India! Where is it so sorely needed as in a continent where Satan has constructed his strongest fortresses and displayed the choicest masterpieces of his skill? 'Intellectual …
Amy Wilson-Carmichael—Things as They Are Of Creation
Heb. xi. 3.--"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."--Gen. i. 1. "In the beginning God created the heaven and the earth." We are come down from the Lord's purposes and decrees to the execution of them, which is partly in the works of creation and partly in the works of providence. The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his …
Hugh Binning—The Works of the Rev. Hugh Binning The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this. …
R. A. Torrey—The Person and Work of The Holy Spirit Sin a Power in Reversed Action.
"If ye live after the flesh ye shall die."--Rom. viii. 13. Altho sin is originally and essentially a loss, a lack, and a deprivation, in its working it is a positive evil and a malignant power. This is shown by the apostolic injunction not only to put on the new man, but also to put off the old man with his works. The well-known theologian Maccovius, commenting on this, aptly remarks: "This could not be enjoined if sin were merely a loss of light and life; for a mere lack ceases as soon as it is …
Abraham Kuyper—The Work of the Holy Spirit The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom …
Thomas Watson—A Body of Divinity The Millennium in Relation to Creation.
The blessings which will be brought to the world upon the establishment of the Messianic Kingdom will not be confined to the human family but will be extended to all creation. As we have shown in earlier chapters, the Curse which was pronounced by God upon the ground in the day of Adam's fall, and which resulted in a creation that has groaned and travailed ever since, is yet to be revoked. Creation is not to remain in bondage for ever. God has set a hope before it, a hope, which like ours, centers …
Arthur W. Pink—The Redeemer's Return The Unjust Steward - Dives and Lazarus - Jewish Agricultural Notes - Prices of Produce - Writing and Legal Documents - Purple and Fine Linen -
Although widely differing in their object and teaching, the last group of Parables spoken during this part of Christ's Ministry are, at least outwardly, connected by a leading thought. The word by which we would string them together is Righteousness. There are three Parables of the Unrighteous: the Unrighteous Steward, the Unrighteous Owner, and the Unrighteous Dispenser, or Judge. And these are followed by two other Parables of the Self-righteous: Self-righteousness in its Ignorance, and its dangers …
Alfred Edersheim—The Life and Times of Jesus the Messiah Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting The Growth of the Old Testament Prophetic Histories
[Sidenote: Analogies between the influences that produced the two Testaments] Very similar influences were at work in producing and shaping both the Old and the New Testaments; only in the history of the older Scriptures still other forces can be distinguished. Moreover, the Old Testament contains a much greater variety of literature. It is also significant that, while some of the New Testament books began to be canonized less than a century after they were written, there is clear evidence that …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent, …
Arthur W. Pink—The Sovereignty of God Death by Adam, Life by Christ
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. F rom Mr. Handel's acknowledged abilities as a composer, and particularly from what I have heard of his great taste and success in adapting the style of his music to the subject, I judge, that this passage afforded him a fair occasion of displaying his genius and powers. Two ideas, vastly important in themselves, are here represented in the strongest light, …
John Newton—Messiah Vol. 2 Links Genesis 2:19 NIV
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