Genesis 2:25

And they were both naked, the man and his wife, and were not ashamed.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

THE TEMPTATION AND FALL.

(25) They were both naked.—This is the description of perfect childlike innocence, and belongs naturally to beings who as yet knew neither good nor evil. It is not, however, the conclusion of the marriage section, where it would be indelicate, but the introduction to the account of the temptation, where it prepares the way for man’s easy fall. Moreover, there is a play upon words in the two verses. Man is arom = naked; the serpent is arum=crafty. Thus in guileless simplicity our first parents fell in with the tempting serpent, who, in obvious contrast with their untried innocence, is described as a being of especial subtilty.

Benson Commentary

Genesis 2:25. They were both naked — They needed no clothes for defence against cold or heat, for neither could be injurious to them: they needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency: they were naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads it. Blushing is now the colour of virtue, but it was not the colour of innocence.

Matthew Henry's Concise Commentary

2:18-25 Power over the creatures was given to man, and as a proof of this he named them all. It also shows his insight into the works of God. But though he was lord of the creatures, yet nothing in this world was a help meet for man. From God are all our helpers. If we rest in God, he will work all for good. God caused deep sleep to fall on Adam; while he knows no sin, God will take care that he shall feel no pain. God, as her Father, brought the woman to the man, as his second self, and a help meet for him. That wife, who is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help meet for a man. See what need there is, both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need to be well done, which is to be done for life. Our first parents needed no clothes for covering against cold or heat, for neither could hurt them: they needed none for ornament. Thus easy, thus happy, was man in his state of innocency. How good was God to him! How many favours did he load him with! How easy were the laws given to him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.

Barnes' Notes on the Bible

This is corroborated by the statement contained in Genesis 2:25. "They were both naked, and were not ashamed." Of nakedness in our sense of the term they had as yet no conception. On the contrary, they were conscious of being sufficiently clothed in a physical sense by nature's covering, the skin - and, in a spiritual point of view, they were clad as in a panoply of steel with the consciousness of innocence, or, indeed, the unconsciousness of evil existing anywhere, and the simple ignorance of its nature, except so far as the command of God had awakened in them some speculative conception of it. Hence, they were not ashamed. For shame implies a sense of guilt, which they did not have, and an exposedness to the searching eye of a condemning judge, from which they were equally free. With the sentence terminates all we know of primeval innocence. May we surmise from it that the first pair spent at least the Sabbath, if not some days, or weeks, or years, in a state of integrity?

From what has been said, it is evident that this sentence was written after the fall; for it speaks in language which was not intelligible till after that event had occurred. Contemplated in this point of view, it is the most melancholy sentence in the book of God. For it is evidently placed here to foreshadow the dark event to be recorded in the next chapter.

Two hallowed institutions have descended to us from the days of primeval innocence, - the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals of the same class. The latter implies communion of the highest and holiest kind between the Creator and the intelligent creature. The two combined import communion with each other in communion with God.

Wedded union is the sum and type of every social tie. It gives rise and scope to all the nameless joys of home. It is the native field for the cultivation of all the social virtues. It provides for the due framing and checking of the overgrowth of interest in self, and for the gentle training and fostering of a growing interest in others. It unfolds the graces and charms of mutual love, and imparts to the susceptible heart all the peace and joy, all the light and fire, all the frankness and life of conscious and constant purity and good-will. Friendship, brotherly-kindness, and love are still hopeful and sacred names among mankind.

Sabbath-keeping lifts the wedded pair, the brethren, the friends, the one-minded, up to communion with God. The joy of achievement is a feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while memory lasts. The anticipation also of joyful repose after the end of a work well done will gild the future while hope survives. Thus, the idea of the Sabbath spans the whole of man's existence. History and prophecy commingle in its peaceful meditations, and both are linked with God. God IS: he is the Author of all being, and the Rewarder of them that diligently seek him. This is the noble lesson of the Sabbath. Each seventh day is well spent in attending to the realization of these great thoughts.

Hence, it appears that the social principle lies at the root of a spiritual nature. In the very essence of the spiritual monad is the faculty of self-consciousness. Here is the curious mystery of a soul standing beside itself, cognizing itself, and taking note of its various faculties and acts, and yet perfectly conscious of its unity and identity. And the process does not stop here. We catch ourselves at times debating with ourselves, urging the pros and cons of a case in hand, enjoying the sallies or sorry for the poverty of our wit, nay, solemnly sitting in judgment on ourselves, and pronouncing a sentence of approval or disapproval on the merit or demerit of our actions. Thus, throughout the whole range of our moral and intellectual nature, memory for the past and fancy for the future furnish us with another self, with whom we hold familiar converse. Here there is the social principle living and moving in the very center of our being. Let the soul only look out through the senses and descry another like itself, and social converse between kindred spirits must begin. The Sabbath and the wedding touch the inner springs of the soul, and bring, the social principle into exercise in the two great spheres of our relation to our Maker and to one another.

Jamieson-Fausset-Brown Bible Commentary

24. one flesh—The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Mt 19:4, 5; Eph 5:28). Thus Adam appears as a creature formed after the image of God—showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God.

Matthew Poole's Commentary

To wit, of their nakedness, as having no guilt, nor cause of shame, no filthy or evil inclinations in their bodies, no sinful concupiscence or impure motions in their souls, but spotless innocency and perfection, which must needs exclude shame.

Gill's Exposition of the Entire Bible

And they were both naked, the man and his wife,.... Were as they were created, having no clothes on them, and standing in need of none, to shelter them from the heat or cold, being in a temperate climate; or to conceal any parts of their bodies from the sight of others, there being none of the creatures to guard against on that account:

and were not ashamed; having nothing in them, or on them, or about them, that caused shame; nothing sinful, defective, scandalous or blameworthy; no sin in their nature, no guilt on their consciences, or wickedness in their hands or actions; and particularly they were not ashamed of their being naked, no more than children are to see each other naked, or we are to behold them: besides, they were not only alone, and none to behold them; but their being naked was no disgrace to them, but was agreeably to their nature; and they were not sensible that there was any necessity or occasion to cover themselves, nor would they have had any, had they continued in their innocent state: moreover, there was not the least reason to be ashamed to appear in such a manner, since they were but one flesh. The Jerusalem Targum is,"they knew not what shame was,''not being conscious of any sin, which sooner or later produces shame. Thus Plato (r) describes the first men, who, he says, were produced out of the earth; and for whom the fertile ground and trees brought forth fruit of all kind in abundance of themselves, without any agriculture; that these were , "naked and without any covering"; and so Diodories Siculus (s) says, the first of men were naked and without clothing. The word here used sometimes signifies wise and cunning; it is rendered "subtle" first verse of the next chapter: and here the Targum of Jonathan is,"they were both wise, Adam and his wife, but they continued not in their glory;''the next thing we hear of is their fall.

(r) Politico, apud Euseb. Praepar. Evangel. l. 12. c. 13. p. 588. (s) Bibliothec. l. 1. p. 8.

Geneva Study Bible

And they were both naked, the man and his wife, and were not {q} ashamed.

(q) For before sin entered, all things were honest and comely.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

25. This verse by one simple illustration describes the condition of the man and the woman in the garden. It is not that of moral perfection, but that of the innocence and ignorance of childhood. The untried innocence of the child does not possess the sense of shame: the depravity of vice forfeits it. The sense of shame is the shadow which temptation to sin throws across the pathway of purity.

NOTE ON THE COSMOGONIES OF GENESIS

The Book of Genesis contains two Cosmogonies: (1) the earlier and simpler one, that of Genesis 2:4 b–25 J, (2) the later and more systematic one, that of Genesis 1:1 to Genesis 2:4 a P.

(1) The distinctive features of the earlier one suggest a scene familiar to dwellers in the desert. The earth is barren and dry: there is as yet no rain to make it fruitful, no man to till it (Genesis 2:5). A stream1[5] issues “from the earth”; it irrigates “the whole face of the ground” (Genesis 2:6). Jehovah forms “man” out of the dust, and breathes life into him (Genesis 2:7). He causes him to dwell in a garden of rich soil and fruitful trees (Genesis 2:8-17). He forms “the beasts of the field” and “the fowls of the air” to be man’s companions (Genesis 2:18-20). But they give no true companionship: and Jehovah, casting “man” into a deep sleep, takes out of him a rib, and forms “woman” to be man’s companion (Genesis 2:21-25).

[5] “Stream”: R.V. “mist.” See note in loc.

The process of formation is orderly: (1) dry earth, (2) water, (3) man, (4) vegetation, (5) animals, (6) woman. Jehovah is the maker of all. Man is, in all, the object of Jehovah’s care and solicitude. The scene of the garden is that of an oasis teeming with life and vegetation.

(2) The later and more elaborate Cosmogony (Genesis 1:1 to Genesis 2:4 a) is, undoubtedly, ultimately derived from the alluvial region of Babylonia. At the first, there is a primordial watery chaos, over which “broods” the quickening “spirit of God” (Genesis 2:2). Then ensue six days of Creation. On the first, God creates the light, causing day and night (Genesis 2:3). On the second, He “makes” the “firmament, or solid expanse of heaven, which parts asunder the waters above and the waters below (Genesis 2:7). On the third day, God collects the lower waters into seas, and makes the earth appear, and clothes it with vegetation (Genesis 2:9-13). On the fourth day, He makes the sun, moon, and stars; and “sets” them in the “firmament,” to rule over the day and the night (Genesis 2:14-19). On the fifth day, He causes the water and the air to bring forth water-animals and winged things (Genesis 2:20-23). On the sixth day, God “makes” the animals of the earth; and, finally, “creates” man, “male and female,” “in the image of God” (Genesis 2:24-25).

In this Cosmogony there are certain points of resemblance to the Babylonian Cosmogony contained in the Seven Tables of Creation, in which Marduk, the god of light, overthrows Tiamat, the dragon-goddess of the watery chaos, sets up the luminaries of heaven, and makes Man 1:2[6]. The following table, taken from Gordon’s Early Traditions of Genesis (p. 51), will shew all the chief points of resemblance, and will also make it clear that the Biblical story is not a mere reproduction of the Babylonian myth.

[6] See Appendix A (book comments).

Genesis 1.  Seven Tables.

i. The emergence of light (Genesis 1:3 f.).  i.  The appearance of Marduk, god of light (ii. 97).

ii. The division of primaeval chaos into heaven and earth (Genesis 1:6 ff.).    ii.  The splitting in two of Tiamat, to form heaven and earth (iv. 135 ff.; cf. Berosus)1[7].

[7] See Appendix A (book comments).

iii.  The growth of herbs and trees from earth (Genesis 1:11 f.).  iii.  The setting up of the sun, moon, and stars in heaven, as images of the great gods, to “rule” the day and night, and determine the seasons (Genesis 2:1 ff.).

iv.  The placing of the sun, moon, and stars in the firmament of heaven, to “rule” the day and night, and to serve as “signs” of seasons, &c. (Genesis 1:14 ff.).    iv.  The creation of plants (not found in our present text, but evidently an original element of the Epos—prob. in Tab. v., after the setting up of the heavenly bodies) (cf. vii. 1 f., 21 ff.).

v.  The creation of the animals (Genesis 1:20 ff.).    v.  Creation of the animals (also missing from our present text, but authenticated by Berosus—its place also, probably, in Tab. v., after creation of plants).

vi.  The creation of man in God’s image (Genesis 1:26 ff.).  vi.  Creation of man from Marduk’s blood mixed with earth (Tab. vi. 5 ff.; cf. vii. 29, and Berosus).

It will be observed that, except for the exchange in the position of the creation of the plant world and the heavenly bodies, the same general order is followed. In the details of the account, the division of the waters above and below the firmament seems to correspond closely to the cleaving of Tiamat into two pieces, to form the heaven and the earth; and the setting of the heavenly bodies as “signs,” for the determining of seasons, days, and years, and for ruling the day and night, presents a feature of striking similarity to the Babylonian story.

The Genesis Cosmogony has dispensed with the grotesque and often unlovely and confusing details of the Babylonian mythology. For example, whereas man is made out of the compound of Marduk’s blood and the dust of the earth, the truth, which underlies this crude representation, is stated by the Hebrew writer in the simple words, “And God said, Let us make man in our image, after our likeness” (Genesis 1:26).

The two main ideas that run through this Hebrew Cosmogony are:

(1) God is the One Almighty Creative Power; whether calling into being light (Genesis 1:3), the firmament (Genesis 1:6-7), the heavenly bodies (Genesis 1:16-17), and man (Genesis 1:27), or causing vegetation to come forth from the earth (Genesis 1:11-12), fish from the water (Genesis 1:20-21), animals from the earth (Genesis 1:24-25).

(2) The sequence in the creative acts is an orderly ascent from one stage to another, progressing from amorphous chaos to man as the crown of creation. At first, there is darkness and watery mass. Light displaces darkness; a solid dome of heaven separates the waters; the waters are collected; earth emerges, and out of the earth vegetation; the heavenly bodies are bearers of light; the waters and the air produce their living creatures; and, lastly, the earth produces the beasts; and, to crown the whole work, God creates man.

It is progress from chaos to order; from elemental to complex; from inorganic to organic; from lifeless matter to vegetable; from vegetable to animal, and, finally, to human life.

The Six Days

The most distinctive feature in the Hebrew Cosmogony of Genesis 1:1 to Genesis 2:4 a is the scheme of Six Days Creation. The orderly arrangement of chronological material is characteristic of the style of P. The stages of the Divine Creative work lent themselves to be distributed over Six Days. But, according to the religious thought of the devout Israelite, the Seventh Day must from the first have been a day of rest, and the Divine example alone could have communicated to the observance of the Sabbath its supreme seal of sanctity.

It is noteworthy that the only two passages in the Old Testament in which reference is made to the “six days work” of Creation, are Exodus 20:11; Exodus 31:17, both of which are probably based upon P’s narrative. (See Commentaries by McNeile and Driver, in loc.) The Six Days Creation, followed by the Seventh Day of Rest, are distinctively Israelite and not Babylonian features. There is nothing corresponding to them in the Babylonian myth. The Seven Tables of Creation are not arranged in any sequence of days.

The Creative works of the Six Days have been classified in different ways.

(1) Thomas Aquinas divided them into three “opera distinctionis” and three “opera ornatus.”

Opera distinctionis.  Opera ornatus.

1st Day.  Light.  4th Day.  Heavenly Bodies.

2nd Day.  The Firmament.  5th Day.  Fishes and Birds.

3rd Day.  Sea, Land, and Vegetation.  6th Day.  Cattle, Beasts, and Man.

(2) Many modern scholars, e.g. Wellhausen and Gunkel, suggest that the Cosmogony originally told of eight creative works, and that these have been arranged in P’s scheme of “six days”:

Elements.  Inhabitants.

1.  Light.  5.  Luminaries.

2.  Heaven.  6.  Fishes.

3.  Sea.  7.  Birds.

4.  Vegetation.  8.  Animals and Man.

(3) The endeavour to find any exact symmetry of parallelism between the works of the first three days and the works of the second three days must be abandoned. Roughly speaking, it may suffice to say, to quote Driver, that “the first three days are days of preparation, the next three are days of accomplishment.” But the following facts are noteworthy. (a) Each group of three days contains four creative acts: (b) the third day, in each group, has two creative acts assigned to it: (c) the creation of light on the first day has corresponding to it on the fourth day the creation of the “light-bearers,” or heavenly bodies: (d) the separation of the waters, on the second day, by the making of the firmament, seems to correspond with the creation, on the fifth, of the creatures of the sea and of the fowls “that fly above the earth in the open firmament of heaven” (Genesis 1:20): (e) whereas, on the third day, the dry land appears, and vegetable life is made, it is on the sixth day that the animals of the earth, and man, are created; while the herbs, grasses, and fruits of the third day’s creation are the appointed food (Genesis 1:30), both of animals and of mankind.

1st Day.  Light.

2nd Day.  The Firmament, separating between the waters above and below.

3rd Day.  (a) Formation of the Sea and the Earth, and (b) of the Vegetable World.

4th Day.  Heavenly Bodies.

5th Day.  Fowls of the Air, and Water Animals.

6th Day.  (a) Animals of the Earth, (b) Mankind.

The Cosmogonies and Science and Religion

Every Cosmogony expresses, under the form of imagery, the childlike answers of a people in its earliest phases of civilization to the questionings of the human mind as to the origin of the world and of life. No Cosmogony, therefore, can be expected to give any but naïve, crude, and simple explanations of the deep mysteries of the universe.

The Biblical Cosmogonies only differ from other Cosmogonies in this respect. They reproduce the early beliefs of the Israelite people respecting the Origin of the World and of the Human Race in the form of narrative which, however simple and childlike, is devoid of any taint of polytheism or degrading superstition, and is capable of conveying the profoundest truths respecting God, the Universe, and Mankind.

Unquestionably, they present to us the physical science of their age. And, by comparison with other Cosmogonies, the statement, contained in the first two chapters of Genesis, surpasses in dignity, lucidity, and simplicity that which is to be found in any other ancient literature. It is no exaggeration to say that the picture, which the first chapter of Genesis presents of the orderly progress out of primordial chaos, and of the successive stages in the creation of vegetation, fishes, birds, mammals, and man, is unrivalled for its combination of simplicity, grandeur, and truth. It contains, in principle, though, of course, without exactitude in detail, the thought which is contained in the modern idea of evolution.

Judged by the standards of modern knowledge, the Cosmogonies of Genesis are wholly defective. They present to us pictures, accounting for the origin of things, which vividly corresponded with the Semitic thought of their age and country, but which from the point of view of science are devoid of any value.

For instance, in Genesis 2, the formation of man out of the dust of the earth, and of woman out of man’s rib, is the symbolism of primitive legend, not actual fact.

In Genesis 1, the conception of the universe, as in the O.T. generally, is geocentric. The sun, moon and stars are formed after the earth, and attached to the “firmament.” The “firmament” of the heaven is a solid dome above which are vast reservoirs of water. The vegetation of the earth appears before the formation of the sun. “Six Days” account for the origin of the whole universe. Two days are assigned for the formation of all forms of animal life and of mankind.

These are ideas which, however beautifully expressed, belong to the childhood of the enquiring thought of mankind. They have had their value in helping to supply the science of the Christian world in pre-scientific days. In this respect they have served their time. We derive our knowledge of the structure of the globe, of the universe, of the stars, of the succession of animal life, of the antiquity of man, not from these two chapters of Genesis, but from the continually progressive teaching of modern science. Modern science is based upon the skilled and minute observations of men of genius and highly trained intellect. The astronomical discoveries of Copernicus, Galileo, and Newton, reinforced by the philosophical teaching of Bacon’s Novum Organon, have revolutionized the natural sciences. The pre-Copernican conception of the universe has passed for ever away.

It is to be remembered that to the Israelite writers “the realm of natural sciences,” as we call them, had no existence. The universe had come into being by the Will of God. The phenomena of Nature were the manifestations of His handiwork. God was the immediate fashioner of all from the beginning. The religion of Jehovah had chased away the Nature Deities of the heathen nations. The Spirit of God is the source of all life: every law of Nature is the direct fulfilment of Divine command. To the Israelite writer “religion” and “science” are one. The gaps in human knowledge are filled up with the poetry of primitive imagination; but this is never allowed to conflict with the pure monotheism of Israel. Neither the world, nor any creature, nor the heavenly bodies, are identified with the Divine Being. Nothing in the universe has any existence save through the Will of God. There is no independent, no hostile, deity. God has willed and made all; and, therefore, He is able to pronounce all to be “very good.” The Hebrew Cosmogonies testify to a God who is not only omnipotent, but whose works proclaim His praise as the God of order, of progress, and of love.

Pulpit Commentary

Verse 25. - And they were both naked. Not partially (Pye Smith), but completely destitute of clothing. Diodorus Siculus and Plato both mention nakedness as a feature of the golden age and a characteristic of the first men (vide Rosenmüller, Scholia in love), The man and his wife. The first pair of human beings are henceforth recognized in their relationship to one another as husband and wife. And they were not ashamed. Not because they were wholly uncultivated and their moral insight undeveloped (Knobel, Kalisch); but because their souls were arrayed in purity, and "their bodies were made holy through the spirit which animated them" (Keil). "They were naked, but yet they were not so. Their bodies were the clothing of their internal glory; and their internal glory was the clothing of their nakedness" (Delitzsch). It is not surprising that the primeval history of mankind should have left its impress upon the current of tradition. The Assyrian tablets that relate to man are so fragmentary and mutilated that they can scarcely be rendered intelligible. So far as they have been deciphered, the first appears on its obverse side "to give the speech of the Deity to the newly-created pair (man and woman), instructing them in their duties," in which can be detected a reference' to something which is eaten by the stomach, to the duty of daily invocation of the Deity, to the danger of leaving God's fear, in which alone they can be holy, and to the propriety of trusting only a friend; and on its reverse what resembles a discourse to the first woman on her duties, in which occur the words, "With the lord of thy beauty thou shalt be faithful: to do evil thou shalt not approach him" ('Chaldean Genesis,' pp. 78-80). The Persian legend describes Meschia and Meschiane, the first parents of our race, as living in purity and innocence, and in the enjoyment of happiness which Ormuzd promised to render perpetual if they persevered in virtue. But Ahriman, an evil demon (Dev), suddenly appeared in the form of a serpent, and gave them of the fruit of a wonderful tree. The literature of the Hin-does distinguishes four ages of the world, in the first of which Justice, in the form of a bull, kept herself firm on her four feet; when Virtue reigned, no good which the mortals possessed was mixed with baseness, and man, free from disease, saw all his wishes accomplished, and attained an age of 400 years. The Chinese also have their age of happy men, living in abundance of food, and surrounded by the peaceful beasts ('Kalisch on Genesis,' p. 87). In the Zendavesta, Yima, the first Iranic king, lives in a secluded spot, where he and his people enjoy uninterrupted happiness, in a region free from sin, folly, violence, poverty, deformity. The Teutonic Eddas have a glimpse of the same truth in their magnificent drinking halls, glittering with burnished gold, where the primeval race enjoyed a life of perpetual festivity. Traces of a similar belief are found among the Thibetans, Mongolians, Cingalese, and others (Rawlinson's 'Hist. Illustrations of Scripture,' p. 10). The Western traditions are familiar to scholars in the pages of Hesiod, who speaks of the golden age when men were like the gods, free from labors, troubles, cares, and all evils in general; when the earth yielded her fruits spontaneously, and when men were beloved by the gods, with whom they held uninterrupted communion (Hesiod, 'Opera et Dies,' 90). And of Ovid, who adds to this picture the element of moral goodness as a characteristic of the aurea aetas ('Metam.,' 1:89). Macrobius ('Somn. Scipionis,' 2:10) also depicts this period as one in which reigned simplicitas mali nescia et adhuc astutiae inexperta (Maedonald, 'Creation and the Fall,' p. 147). "These coincidences affect the originality of the Hebrew writings as little as the frequent resemblance of Mosaic and heathen laws. They teach us that all such narratives have a common source; that they are reminiscences of primeval traditions modified by the different nations in accordance with their individual culture" (Kalisch)



Genesis 2:25

Keil and Delitzsch Biblical Commentary on the Old Testament

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 Genesis 20:6; Genesis 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 (Matthew 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 it finds its consummation. This union is of a totally different nature from that of parents and children; hence marriage between parents and children is entirely opposed to the ordinance of God. Marriage itself, notwithstanding the fact that it demands the leaving of father and mother, is a holy appointment of God; hence celibacy is not a higher or holier state, and the relation of the sexes for a pure and holy man is a pure and holy relation. This is shown in Genesis 2:25 : "They were both naked ערוּמּים, with dagesh in the מ, is an abbreviated form of עירמּים Genesis 3:7, from עוּר to strip), the man and his wife, and were not ashamed." Their bodies were sanctified by the spirit, which animated them. Shame entered first with sin, which destroyed the normal relation of the spirit to the body, exciting tendencies and lusts which warred against the soul, and turning the sacred ordinance of God into sensual impulses and the lust of the flesh.