Genesis 2:23

The design of God in the creation of the woman is perceived by Adam, as soon as he awakes, when the woman is brought to him by God. Without a revelation from God, he discovers in the woman "bone of his bones and flesh of his flesh." The words, "this is now (הפּעם lit., this time) bone of my bones," etc., are expressive of joyous astonishment at the suitable helpmate, whose relation to himself he describes in the words, "she shall be called Woman, for she is taken out of man." אשּׁה is well rendered by Luther, "Mnnin" (a female man), like the old Latin vira from vir. The words which follow, "therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall become one flesh," are not to be regarded as Adam's, first on account of the על־כּן, which is always used in Genesis, with the exception of Gen 20:6; Gen 42:21, to introduce remarks of the writer, either of an archaeological or of a historical character, and secondly, because, even if Adam on seeing the woman had given prophetic utterance to his perception of the mystery of marriage, he could not with propriety have spoken of father and mother. They are the words of Moses, written to bring out the truth embodied in the fact recorded as a divinely appointed result, to exhibit marriage as the deepest corporeal and spiritual unity of man and woman, and to hold up monogamy before the eyes of the people of Israel as the form of marriage ordained by God. But as the words of Moses, they are the utterance of divine revelation; and Christ could quote them, therefore, as the word of God (Mat 19:5). By the leaving of father and mother, which applies to the woman as well as to the man, the conjugal union is shown to be a spiritual oneness, a vital communion of heart as well as of body, in which…

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.).

2:23 Adam recognized the woman as a “helper just right for him” (2:20). His celebration of her in poetry and song observed his unity with her, not their distinctions (cp. 29:14). • Adam declares that “She will be called ‘woman’ (Hebrew ’ishah) because she was taken from ‘man’ (Hebrew ’ish).” He understood the nature of their connection (see Eph 5:28-29). Adam had earlier assessed the animals without finding the characteristics he needed in a partner. How different this evaluation is!