The Parties Arraigned and Sentenced: Page 9 of 9 (series: Lessons on Genesis)

by John Lowe
(Woodruff, S.C.)

20 And Adam called his wife's name Eve; because she was the mother of all living.


And Adam called his wife's name Eve;
The first time he saw the woman Adam called her "Ishah", a woman, because she was taken from him the man “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man” (Genesis 2:23)., and now he gives her a new name. “Adam called his wife‘s name Eve; because she was the mother of all living”—A man who does not understand the original manuscripts cannot possibly comprehend the reason for what is said here. What has the word Eve to do with being the mother of all living? Our translators often follow the Septuagint; it is a pity they did not do so here, because the Septuagint translation is literal and correct.

“And Adam called his wife‘s name Life, because she was the mother of all the living.” This is the correct depiction of the Hebrew text, because we have corrupted the “Chavvah” of the original into Eve, a word which means the day, the evening and the night before, and does not have any application here. It is likely that God intended by this name to teach our first parents these two important truths:
1. That though they deserved immediate death, they received a reprieve, and the execution of the sentence was delayed for hundreds of years; thus they were spared to produce numerous children on the earth.
2. That though his descendants would have to go through a great deal of misery, and death would have a long reign and universal empire, yet One would in the fullness of time spring from the woman to destroy death, and bring life and immortality to light “But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10). He has abolished death—taken away its sting, and turned it into a blessing. He has clearly revealed by the gospel that immortal life which he has purchased for us. Therefore Adam called his wife‘s name “LIFE,” because she was to be the mother of all human beings, and because she was to be the mother of Him who was to give life to a world dead in trespasses, and dead in sins “And you hath he quickened, who were dead in trespasses and sins” (Ephesians 2:1)..

This verse also emphasizes that Adam and Eve were the first humans on earth, and that all subsequent generations of the human family descended from them, a fact also inherent in the apostolic injunction that God "made of one," all the families of men that dwell on the earth “And hath made of one blood all nations of men for to dwell on all the face of the earth…” (Acts 17:26). That is, of one man's blood; of Adam, the first parent of all mankind, and who had the blood of all men in his veins..

Arraigned, convicted, and judged, the guilty but pardoned pair prepare to leave their garden home—the woman to begin her life of sorrow, dependence, and subjection; the man to enter upon his life career of hardship and toil, and both to meet their certain doom, though it might be a long-delayed, death.

because she was the mother of all living.
"Because she would be the mother of all living" became the ground of his belief that he and his wife would not die immediately for the transgression they had committed, but would live and propagate their species, as well as be partakers of spiritual and eternal life. There was also the hint that had been just given them, that there would be a seed spring from them; not only a numerous offspring, but a particular eminent person that would destroy the devil and his kingdom, and become the Savior of mankind. Therefore, Eve would not only be the mother of all men living in succeeding generations, but, above all, one of her descendants, would be the mother of Him that would bring life and immortality to light, and be the author of all life, natural, spiritual, and eternal; and who is called "the life", which is the same word by which the Greek version renders Eve in the preceding clause. It was with pleasure, no doubt, that Adam gave her this name; and it appears that the matter of her being seduced by the serpent, and of drawing him into the transgression, did not alienate his affection from her; but instead he must cleave unto her, and not forsake her, since her seed was to break the serpent's head, and procure life and salvation for them; and by means of her there would be a race of living men produced, which would propagate his species to the end of time. But the change of name also reflects the change in situation. She has previously been “woman” in relation

to “man,” which suggests an idyllic relationship, now she becomes the “life” bearer who through pain and anguish will produce children. The renaming further stresses the woman’s new relationship to the man, “your desire will be to your husband and he will rule over you.” By renaming her the man is exerting his new authority. She is now not just subordinate, but in subjection.

The man recognizes that God has shown mercy to him and that, in spite of everything that has transpired, life will go on. And by revealing his willingness to carry out God’s command to “be fruitful and multiply” (Genesis 1:28), he is making a statement of faith. Suddenly tragedy has been tempered by hope. All is not yet lost. Although they have lost everlasting life, they will live on in their children.

21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

We are not to infer from this that before this they were only flesh and bone, and now God fashioned a skin over them, and covered them with it, or created a beast which was like a man, in order to have its skin stripped off, and put on him. Though it says the clothing was made by God, we should not conclude that God had been a furrier, or a servant that sewed the clothes (It is wrong to think God makes or does what he gives orders or instructions to be made or done.), or that he ordered them made by ministering of angels. It is very likely that the skins out of which their clothing was made were taken off animals whose blood had been poured out as a sin-offering to God. Since Cain and Abel offered sacrifices to God, we may reasonably presume that God had given them instructions in this matter; it is not likely that the notion of a sacrifice could have ever occurred to the mind of man without an express revelation from God. Therefore, we may safely conclude that since Adam and Eve needed this clothing as soon as they fell, and since death had not as of yet ravaged any of the creatures in the animal world, it is highly likely that the skins were taken off animals offered under the direction of God himself, and that the two sacrificers had faith in Him, who in the fullness of time was to make an atonement by his death. And it also seems reasonable to presume that this matter would be carried out in such a way that Satan and death could not triumph, when the very first death that took place in the world was an symbol and type of that death which should conquer Satan, destroy his empire, reconcile God to man, convert man to God, sanctify human nature, and prepare it for heaven.

The purpose of the sacrifices was to keep up and direct the faith of our first parents to the slain Lamb of God from the foundation of the world, and of all believers in all ages, and until the Messiah would come and die, and become a sacrifice for sin, the sacrifices of slain beasts were appointed. Here we have the first hint of actual deaths. No reader could fail to relate the provision of skins with the deaths of animals. And in this story it stands out dramatically, for death has been totally absent. Thus man receives his first lesson, that his disobedience has brought death. Already a substitute is required. Others die that he might be able to face God. Here we have the primitive beginnings of the idea of sacrifice, which will lead on to the final Sacrifice.

It is the opinion of some commentators that the mention of Adam and Eve individually indicates that God clothed them with two types of clothing, a conclusion that is based upon the prohibition given in Deuteronomy 22:5 against the interchange of raiment between the sexes. “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God” (Deut. 22.5). It would be a good idea to recall this verse whenever addressing the issue of cross-dressing, homosexuality, or the transgendered.

It was an indication of God’s grace and favor to them, because they were now aware they were naked, and for the first time they felt ashamed. The skins though not rich, fine, and soft, were substantial, and sufficient to protect them from all inclement weather; and they also served to put them in mind of their fall, of their mortality, and of the sorry condition sin had wrought in them. So God now clarifies their new position. They can no longer walk naked before him, for they have made themselves feel vulnerable, inadequate and ashamed. Thus they must be covered to give them a feeling of security and acceptance. Their clothes will always be a reminder of the wonderful relationship with God that they have lost.

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