Genesis 2:7
Verse
Context
Sermons
J. Vernon McGee
Leonard Ravenhill
Chuck Smith
T. Austin-Sparks
Derek Prince
Denny KenastonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God formed man of the dust - In the most distinct manner God shows us that man is a compound being, having a body and soul distinctly, and separately created; the body out of the dust of the earth, the soul immediately breathed from God himself. Does not this strongly mark that the soul and body are not the same thing? The body derives its origin from the earth, or as עפר aphar implies, the dust; hence because it is earthly it is decomposable and perishable. Of the soul it is said, God breathed into his nostrils the breath of life; נשמת חיים nishmath chaiyim, the breath of Lives, i.e., animal and intellectual. While this breath of God expanded the lungs and set them in play, his inspiration gave both spirit and understanding.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Then Jehovah God formed man from dust of the ground." עפר is the accusative of the material employed (Ewald and Gesenius). The Vav consec. imperf. in Gen 2:7, Gen 2:8, Gen 2:9, does not indicate the order of time, or of thought; so that the meaning is not that God planted the garden in Eden after He had created Adam, nor that He caused the trees to grow after He had planted the garden and placed the man there. The latter is opposed to Gen 2:15; the former is utterly improbable. The process of man's creation is described minutely here, because it serves to explain his relation to God and to the surrounding world. He was formed from dust (not de limo terrae, from a clod of the earth, for עפר is not a solid mass, but the finest part of the material of the earth), and into his nostril a breath of life was breathed, by which he became an animated being. Hence the nature of man consists of a material substance and an immaterial principle of life. "The breath of life," i.e., breath producing life, does not denote the spirit by which man is distinguished form the animals, or the soul of man from that of the beasts, but only the life-breath (vid., Kg1 17:17). It is true, נשׁמה generally signifies the human soul, but in Gen 7:22 חיּים נשׁמת־רוּח is used of men and animals both; and should any one explain this, on the ground that the allusion is chiefly to men, and the animals are connected per zeugma, or should he press the ruach attached, and deduce from this the use of neshamah in relation to men and animals, there are several passages in which neshamah is synonymous with ruach (e.g., Isa 42:5; Job 32:8; Job 33:4), or חיים רוח applied to animals (Gen 6:17; Gen 7:15), or again neshamah used as equivalent to nephesh (e.g., (Jos 10:40, cf. Jos 10:28, Jos 10:30, Jos 10:32). For neshamah, the breathing, πνοή, is "the ruach in action" (Auberlen). Beside this, the man formed from the dust became, through the breathing of the "breath of life," a חיּה נפשׁ, an animated, and as such a living being; an expression which is also applied to fishes, birds, and land animals (Gen 1:20-21, Gen 1:24, Gen 1:30), and there is no proof of pre-eminence on the part of man. As חיּה נפשׁ, ψυχὴ ζῶσα, does not refer to the soul merely, but to the whole man as an animated being, so נשׁמה does not denote the spirit of man as distinguished from body and soul. On the relation of the soul to the spirit of man nothing can be gathered from this passage; the words, correctly interpreted, neither show that the soul is an emanation, an exhalation of the human spirit, nor that the soul was created before the spirit and merely received its life from the latter. The formation of man from dust and the breathing of the breath of life we must not understand in a mechanical sense, as if God first of all constructed a human figure from dust, and then, by breathing His breath of life into the clod of earth which he had shaped into the form of a man, made it into a living being. The words are to be understood θεοπρεπῶς. By an act of divine omnipotence man arose from the dust; and in the same moment in which the dust, by virtue of creative omnipotence, shaped itself into a human form, it was pervaded by the divine breath of life, and created a living being, so that we cannot say the body was earlier than the soul. The dust of the earth is merely the earthly substratum, which was formed by the breath of life from God into an animated, living, self-existent being. When it is said, "God breathed into his nostril the breath of life," it is evident that this description merely gives prominence to the peculiar sign of life, viz., breathing; since it is obvious, that what God breathed into man could not be the air which man breathes; for it is not that which breathes, but simply that which is breathed. Consequently, breathing into the nostril can only mean, that "God, through His own breath, produced and combined with the bodily form that principle of life, which was the origin of all human life, and which constantly manifests its existence in the breath inhaled and exhaled through the nose" (Delitzsch, Psychol. p. 62). Breathing, however, is common to both man and beast; so that this cannot be the sensuous analogon of the supersensuous spiritual life, but simply the principle of the physical life of the soul. Nevertheless the vital principle in man is different from that in the animal, and the human soul from the soul of the beast. This difference is indicated by the way in which man received the breath of life from God, and so became a living soul. "The beasts arose at the creative word of God, and no communication of the spirit is mentioned even in Gen 2:19; the origin of their soul was coincident with that of their corporeality, and their life was merely the individualization of the universal life, with which all matter was filled in the beginning by the Spirit of God. On the other hand, the human spirit is not a mere individualization of the divine breath which breathed upon the material of the world, or of the universal spirit of nature; nor is his body merely a production of the earth when stimulated by the creative word of God. The earth does not bring forth his body, but God Himself puts His hand to the work and forms him; nor does the life already imparted to the world by the Spirit of God individualize itself in him, but God breathes directly into the nostrils of the one man, in the whole fulness of His personality, the breath of life, that in a manner corresponding to the personality of God he may become a living soul" (Delitzsch). This was the foundation of the pre-eminence of man, of his likeness to God and his immortality; for by this he was formed into a personal being, whose immaterial part was not merely soul, but a soul breathed entirely by God, since spirit and soul were created together through the inspiration of God. As the spiritual nature of man is described simply by the act of breathing, which is discernible by the senses, so the name which God gives him (Gen 5:2) is founded upon the earthly side of his being: Adam, from אדמה (adamah), earth, the earthly element, like homo from humus, or from χαμά, χαμαί, χαμᾶθεν, to guard him from self-exaltation, not from the red colour of his body, since this is not a distinctive characteristic of man, but common to him and to many other creatures. The name man (Mensch), on the other hand, from the Sanskrit mânuscha, manuschja, from man to think, manas = mens, expresses the spiritual inwardness of our nature.
Jamieson-Fausset-Brown Bible Commentary
Here the sacred writer supplies a few more particulars about the first pair. formed--had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Psa 139:14). the breath of life--literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties. breathed into his nostrils the breath of life--not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body--being implanted directly by God (Ecc 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22).
John Gill Bible Commentary
And the Lord God formed man of the dust of the ground,.... Not of dry dust, but, as Josephus (h) says, of red earth macerated, or mixed with water; the like notion Hesiod (i) has; or out of clay, as in Job 33:6 hence a word is made use of, translated "formed", which is used of the potter that forms his clay into what shape he pleases: the original matter of which man was made was clay; hence the clay of Prometheus (k) with the Heathens; and God is the Potter that formed him, and gave him the shape he has, see Isa 64:8, there are two "jods", it is observed, in the word, which is not usual; respecting, as Jarchi thinks, the formation of man for this world, and for the resurrection of the dead; but rather the two fold formation of body and soul, the one is expressed here, and the other in the following clause: and this, as it shows the mighty power of God in producing such a creature out of the dust of the earth, so it serves to humble the pride of man, when he considers he is of the earth, earthy, dust, and ashes, is dust, and to dust he must return. And breathed into his nostrils the breath of life; which in that way entered into his body, and quickened it, which before was a lifeless lump of clay, though beautifully shapen: it is in the plural number, the "breath of lives" (l), including the vegetative, sensitive, and rational life of man. And this was produced not with his body, as the souls of brutes were, and was produced by the breath of God, as theirs were not; nor theirs out of the earth, as his body was: and these two different productions show the different nature of the soul and body of man, the one is material and mortal, the other immaterial and immortal: and man became a living soul; or a living man, not only capable of performing the functions of the animal life, of eating, drinking, walking, &c. but of thinking, reasoning, and discoursing as a rational creature. (h) Antiqu. l. 1. c. 1. (i) Opera & dies, ver. 60. (k) Martial. l. 10. Epigram. 38. (l) Heb. "spiraculum vitarum", Pareus.
Tyndale Open Study Notes
2:7 In 1:1–2:3, creation happens at a distance, by divine command (“Let there be . . . and that is what happened”). In this account, the creative act is much more intimate (see also 2:8-9, 21-22). • from the dust of the ground: In Hebrew, ’adamah (“ground”) forms a wordplay with ’adam (“man”). The earth remains the definitive reference point for humans, who in death return to dust (3:17-19; 4:11; Job 4:19; 10:8-9; Isa 29:16). • breathed . . . into the man’s nostrils: God’s breath is not imparted to other animals; only humans are formed in God’s image (Gen 1:27) and enjoy dialogue with their Creator (2:16-17; 3:8-13). They alone have spiritual awareness and moral conscience (see Job 32:8).
Genesis 2:7
Man and Woman in the Garden
6But springs welled up from the earth and watered the whole surface of the ground. 7Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 5:1-2
By J. Vernon McGee2.7K02:02GenesisGEN 2:7GEN 3:15GEN 3:19GEN 5:1MAT 1:1ROM 5:12In this sermon, the speaker discusses the book of Genesis, specifically chapter 5, which focuses on the generations of Adam. The speaker highlights the significance of the two lines or seeds mentioned in the Bible, the line of Satan and the line of Christ, and how they are in constant conflict. The chapter is described as discouraging and despondent because it reveals the consequences of Adam's sin, as all his descendants eventually die. The speaker emphasizes the importance of understanding this background in order to fully grasp the events that unfold in the book of Genesis.
Revival (Alternative Version)
By Leonard Ravenhill2.4K1:21:02RevivalGEN 2:7PRO 14:30MAT 1:18JHN 1:14ACT 7:92CO 12:9In this sermon, the preacher discusses the brutal treatment of slaves in the past, highlighting the inhumane conditions they endured. He emphasizes the importance of the Holy Spirit in bringing life and vitality to the preaching of the word of God. The preacher also reflects on the seriousness of living in the present time and the purpose of human existence. He emphasizes that as believers, our purpose is not just to know and speak truth, but to spread life and bring joy to others. The sermon concludes with a discussion on the significance of the virgin birth of Jesus and the uniqueness of his identity as the Son of God.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Ye Are Come to Zion - Part 2
By T. Austin-Sparks1.8K54:01ZionGEN 2:7EXO 3:14MAT 6:33ROM 8:17EPH 1:3HEB 2:6HEB 12:22In this sermon, the speaker emphasizes the importance of believers receiving and possessing the life of Christ. He highlights that our existence is justified by the fact that many have received life through us, which vindicates God's decision to give us life. The speaker then focuses on the next word in Hebrews 12, which is "Zion." He explains that believers have come to Zion, which represents our inheritance in Christ and the need to truly possess and take hold of all that God has provided for us. The speaker encourages Christians to exercise their faith and actively lay hold of the promises and gifts of God in order to fully experience the salvation and glorification that God has already accomplished for us.
You Are the Pearl of Great Value
By Derek Prince1.7K41:58GospelGEN 2:7EPH 1:6JAS 4:51JN 4:16In this sermon, the speaker begins by emphasizing the importance of realizing how valuable we are in the eyes of God. He believes that the greatest problem of humanity is our failure to recognize our worth, which leads us to devalue ourselves. The speaker then shares a parable from Matthew 13:44-46, comparing the kingdom of heaven to a hidden treasure in a field. He suggests that Jesus is the man in the parable who gave up everything to obtain the treasure, which represents the people of God. The sermon concludes with a reminder that God never gives up on us, using the example of a parent's unwavering love for their wayward child.
(Trees in the Christian Experience) 1. the Man Behind the Tree
By Roy Hession1.7K48:45Christian ExperienceGEN 1:1GEN 2:7GEN 3:15ISA 55:7MAT 6:33ROM 5:1In this sermon, the preacher discusses five incidents from the Scriptures where a tree is significant. The first incident is the story of the man behind the tree in Genesis chapter three. The preacher emphasizes that God's attitude towards sinners is not one of condemnation, but of seeking and saving the lost. This is demonstrated by the fact that God gave his son for us, showing his love and willingness to forgive. The preacher encourages listeners to come out from behind the tree and not hide, as God offers forgiveness and mercy through Jesus Christ.
Consecrating Our Children to God
By Denny Kenaston1.6K1:19:14ConsecrationGEN 2:7In this sermon, the speaker emphasizes the importance of raising dedicated and influential children who serve God. He highlights the idea that children learn more from observing their parents' actions than from being taught. The speaker encourages parents to consecrate their children to God by prioritizing the word of God in their lives. He emphasizes the power of the Bible and its ability to shape and transform lives. The speaker also emphasizes the need for discipline, obedience, and strong convictions in children, as they are set apart for service to God.
What Is God Waiting For? - Part 1
By Derek Prince1.6K28:29GEN 2:7LUK 19:101CO 15:192CO 6:16TIT 2:14
This sermon by Derek Prince delves into the question of why God has tolerated evil and suffering for so long, emphasizing God's desire for a special people zealous for good works. It explores the concept of believers being God's temple and the importance of realizing the incredible value God has placed on humanity. The message highlights the need for Christians to have an eternal perspective, focusing on eternity rather than temporal desires, to avoid living in carnality and missing God's ultimate purpose for His redeemed people.
(Genesis) 5 - the Mystery of Man; or the Modern Crisis of Identity
By S. Lewis Johnson1.4K49:12IdentityIdentity in ChristCreation and PurposeGEN 2:7PSA 139:14MAT 19:4ROM 3:23EPH 2:8S. Lewis Johnson explores the profound mystery of man as presented in Genesis, emphasizing the modern crisis of identity and the confusion surrounding humanity's understanding of itself. He highlights that while man has made significant advancements in knowledge, he remains lost without a true understanding of his relationship with God. Johnson asserts that man is uniquely created in God's image, with a purpose that transcends mere existence, and that true identity is found in recognizing this divine connection. He warns against the pitfalls of secularism and theistic evolution, advocating for a biblical understanding of man's creation, fall, and redemption. Ultimately, he calls for a return to God to find clarity and purpose in life.
The Cross and the Flesh, 3 of 3
By Stephen Kaung1.3K1:28:46FleshGEN 2:7MAT 17:4JHN 12:242CO 4:9In this sermon, the preacher discusses the concept of Jesus as the grain of wheat that falls to the ground and dies in order to bear much fruit. He emphasizes that Jesus came into the world to demonstrate what man should be and to show the way to eternal life. The preacher also mentions a conversation between Jesus, Moses, and Elijah about Jesus' exit from the world, indicating that Jesus' death was necessary for his life to be released and given to all. The sermon concludes with a reminder that in order to experience the life of Christ in us, our own self must go through a process of dying to self.
God's Original Purpose for Man
By Zac Poonen1.3K56:02GEN 2:7MAT 22:37
This sermon emphasizes the importance of understanding God's original plan for man, focusing on loving God with all our heart and loving others as ourselves. It highlights the need to go back to the beginning, like in the story of Adam and Eve, to grasp God's ways in marriage, relationships, and obedience to His commandments. The speaker urges believers to seek the fullness of the Holy Spirit to experience God's love, overcome hatred, jealousy, and bitterness, and claim their spiritual inheritance.
Signs of His Presence
By Dennis Kinlaw1.2K53:32Presence of GodGEN 1:1GEN 2:7MAL 4:2MAT 1:1In this sermon, the speaker discusses the historic meaning of comedy and how it relates to the future of human history. He emphasizes that the end result of history will be a wedding and an eternal relationship between the body of Christ and his people. The speaker also references Dante's Paradiso and highlights a significant insight from the passage. He concludes by discussing the importance of remaining faithful to God and not losing sight of Him, using the example of Dante taking his eyes off Beatrice as they approach God.
The Origin of Man - Antiquity of Man Part 1
By John Murray1.1K50:16ManGEN 1:1GEN 2:7GEN 5:1GEN 11:1PSA 107:21PSA 145:10MAT 1:1In this sermon, the speaker discusses the purpose of the chronological data in Genesis 5 and Genesis 11. They argue that these genealogies are condensed and not intended to provide a complete primeval chronology. The speaker points out that condensed genealogies are a common pattern in scripture, citing examples from Genesis and Matthew. They also emphasize that the resemblances between man and his environment, as well as his likeness to God, demonstrate the wisdom and goodness of God's creation.
The Nature of Man - Antiquity of Man Part 2
By John Murray1.1K33:28Nature Of ManGEN 2:7GEN 3:19PSA 119:160MAT 6:331CO 15:532CO 4:161TH 5:23In this sermon, the preacher discusses the importance of understanding the nature of man as both material and spiritual. He emphasizes that God used dust from the ground to form man, highlighting the material aspect of our constitution. The preacher also mentions a quote from Dogeberg that may contradict this view, but encourages the audience not to be swayed by it. Additionally, the sermon touches on the significance of the genealogies and the longevity of the patriarchs in providing insights into the early days of human history.
(Genesis) 3 - the Creation Continued
By S. Lewis Johnson1.1K48:03CreationGEN 1:1GEN 1:14GEN 2:7GEN 3:6GEN 22:1In this sermon, the speaker discusses the creation of the universe as described in the book of Genesis. He references a statement by geochemist Professor Harrison Brown, who suggests that the latest research supports the idea that the known universe was created all at once, as indicated in Genesis. The speaker also mentions that other satellites of our sun would not be suitable for human habitation due to extreme conditions. The sermon then delves into the problems with the theory of evolution, particularly how it violates the laws of thermodynamics. The speaker concludes by reading and reflecting on verses 6 through 19 of Genesis, which describe God's creation of light, the separation of waters, the formation of dry land, and the growth of vegetation.
Restoring Your Passion for Christ - Part 6
By Carter Conlon1.1K51:18GEN 2:71KI 17:21PSA 85:6MAT 6:33ACT 17:28JAS 4:8JAS 5:17
This sermon emphasizes the importance of moving beyond surface-level faith to a deep, transformative encounter with God. It highlights the need for genuine prayer, seeking the anointing and power of the Holy Spirit to touch a spiritually dead generation. The message challenges individuals to seek God's life-giving power to impact their families, communities, and the world.
Submit to God Today
By Erlo Stegen9931:04:09SubmissionGEN 2:7MAT 6:33MAT 23:34MAT 23:37In this sermon, the preacher emphasizes the importance of studying God's word and allowing God to speak to us through it. He encourages listeners to stay close to God and pray, and to make clear decisions about their actions. The preacher also mentions a story of a person who left and testified about the consequences of not following God's word. He warns about the devil's influence on earth and his desire to keep people from experiencing God's peace and joy. The preacher concludes by highlighting the role of prophets and messengers in delivering God's word to people.
(Genesis) Introduction
By J. Vernon McGee85707:31GEN 1:1GEN 2:7GEN 3:6GEN 3:15GEN 4:8GEN 6:13GEN 11:1In this sermon, the speaker emphasizes the importance of studying the Bible as a whole, rather than just focusing on specific parts. They compare studying the Bible to using a telescope and a microscope, suggesting that both perspectives are necessary for a comprehensive understanding. The speaker then introduces the book of Genesis and provides a bird's eye view of its content. They also quote a passage from a book by Robinson, highlighting the abundance of books about the Bible and the need for devotion to God.
Foundations - Spiritual Life
By Stephen Kaung80651:48GEN 2:7GEN 3:6JHN 3:6ROM 6:6ROM 7:15ROM 8:13GAL 5:16HEB 2:7
This sermon delves into the creation of man, the purpose of God in creating humanity, the choice between living for oneself or living for Christ, the battle between the spirit and the soul, and the importance of defeating the enemy in our lives to fulfill God's purpose. It emphasizes the need to live for Christ, even in the face of difficulties, and to allow the life of Christ within us to grow and mature, enabling us to be used by God to overcome the works of the enemy.
Sin
By W.F. Anderson75200:00GEN 1:1GEN 2:7JDG 6:24ISA 6:5MAT 7:28MAT 24:35HEB 10:31In this sermon, the preacher emphasizes the universal nature of sin and the need for individuals to acknowledge their sinful state. He highlights that the Bible is the only book that reveals the true nature of humanity and pronounces God's judgment against sin. The preacher warns against relying on good works or personal righteousness, stating that salvation can only be found through acknowledging one's sinfulness and turning to God. He also references biblical examples of individuals who were struck with fear and awe when confronted with the presence and glory of God, emphasizing the seriousness of having a relationship with the true and holy God. Additionally, the preacher explains how the Israelites faced judgment and suffering due to their sin, serving as a reminder of the consequences of disobedience to God.
Foundations - Divine Life
By Stephen Kaung71451:48GEN 2:7JHN 3:6ROM 7:15GAL 5:17
This sermon delves into the creation of man, the purpose of God in creating humanity, the struggle between the spirit and the soul, the importance of living for Christ, and the ultimate victory over the enemy through the life of Christ within believers. It emphasizes the choice between living for oneself or living for God, highlighting the need to surrender to Christ and allow His life to grow within, leading to maturity and victory over sin.
Sufficiency for Godly Living #6 - Resurrected Living by God's Sufficiency
By Bob Hoekstra7051:00:45GEN 2:7MAT 6:331CO 15:31CO 15:582CO 2:142CO 3:6EPH 1:19In this sermon, the speaker discusses the challenges and burdens that believers may face in their lives. He emphasizes that even great leaders like Jesus and Paul experienced difficulties and hardships. The speaker shares a personal story about a family who came to know the Lord and highlights the transformation that occurred when they embraced a relationship with Jesus rather than religious practices. He also shares his own experience of feeling hopeless and dead in his ministry until a young man approached him with an opportunity to teach a home Bible study, which ultimately brought him out of his despair. The sermon concludes with the speaker reflecting on the power of God to call believers out of their metaphorical tombs, just as Jesus called Lazarus out of the tomb.
The Danger of Addictions
By Zac Poonen70030:59GEN 2:7GEN 3:1EZK 16:49MAT 5:28MRK 9:47JHN 20:22GAL 6:7HEB 12:15HEB 12:17
This sermon delves into the creation of man in Genesis, highlighting the unique aspects of humanity compared to animals, emphasizing the internal struggle between the spirit and the flesh. It discusses the consequences of yielding to earthly desires versus responding to the upward pull towards God. The speaker warns against justifying sin using Scripture and the progression of addiction leading to severe consequences. The importance of humility, discipline, fasting, and compassion is stressed to avoid falling into destructive patterns.
Who Does God Think He Is Anyhow?
By Greg Locke68845:42GEN 1:1GEN 2:71CO 6:19In this sermon, the preacher emphasizes that God owns us by right of creation. He refers to Genesis 1:1 and 2:7 to support this claim. The preacher shares a story about a boy who desperately wants a toy sailboat and saves up his money to buy it. The boy's determination and excitement in obtaining the boat serve as an illustration of how we should approach our relationship with God. The sermon concludes with the preacher describing a powerful response from the congregation, particularly the teenagers, during an invitation to surrender to God's ownership.
The Bible vs. Evolution Debate
By Shane Idleman4992:48:50GEN 1:1GEN 2:7LEV 15:13LEV 17:11JOB 38:16PSA 102:25JER 33:22
This sermon delves into the lost art of respectful debate amidst passionate disagreements, focusing on the criticism of the Bible in the modern world, particularly in the scientific realm. It explores the compatibility of modern science with a biblical worldview and the ongoing contest between scientific discoveries and biblical teachings. The speaker emphasizes the intricate connections between biblical principles and scientific concepts, highlighting the profound wisdom and foresight found in the Bible's verses.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God formed man of the dust - In the most distinct manner God shows us that man is a compound being, having a body and soul distinctly, and separately created; the body out of the dust of the earth, the soul immediately breathed from God himself. Does not this strongly mark that the soul and body are not the same thing? The body derives its origin from the earth, or as עפר aphar implies, the dust; hence because it is earthly it is decomposable and perishable. Of the soul it is said, God breathed into his nostrils the breath of life; נשמת חיים nishmath chaiyim, the breath of Lives, i.e., animal and intellectual. While this breath of God expanded the lungs and set them in play, his inspiration gave both spirit and understanding.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Then Jehovah God formed man from dust of the ground." עפר is the accusative of the material employed (Ewald and Gesenius). The Vav consec. imperf. in Gen 2:7, Gen 2:8, Gen 2:9, does not indicate the order of time, or of thought; so that the meaning is not that God planted the garden in Eden after He had created Adam, nor that He caused the trees to grow after He had planted the garden and placed the man there. The latter is opposed to Gen 2:15; the former is utterly improbable. The process of man's creation is described minutely here, because it serves to explain his relation to God and to the surrounding world. He was formed from dust (not de limo terrae, from a clod of the earth, for עפר is not a solid mass, but the finest part of the material of the earth), and into his nostril a breath of life was breathed, by which he became an animated being. Hence the nature of man consists of a material substance and an immaterial principle of life. "The breath of life," i.e., breath producing life, does not denote the spirit by which man is distinguished form the animals, or the soul of man from that of the beasts, but only the life-breath (vid., Kg1 17:17). It is true, נשׁמה generally signifies the human soul, but in Gen 7:22 חיּים נשׁמת־רוּח is used of men and animals both; and should any one explain this, on the ground that the allusion is chiefly to men, and the animals are connected per zeugma, or should he press the ruach attached, and deduce from this the use of neshamah in relation to men and animals, there are several passages in which neshamah is synonymous with ruach (e.g., Isa 42:5; Job 32:8; Job 33:4), or חיים רוח applied to animals (Gen 6:17; Gen 7:15), or again neshamah used as equivalent to nephesh (e.g., (Jos 10:40, cf. Jos 10:28, Jos 10:30, Jos 10:32). For neshamah, the breathing, πνοή, is "the ruach in action" (Auberlen). Beside this, the man formed from the dust became, through the breathing of the "breath of life," a חיּה נפשׁ, an animated, and as such a living being; an expression which is also applied to fishes, birds, and land animals (Gen 1:20-21, Gen 1:24, Gen 1:30), and there is no proof of pre-eminence on the part of man. As חיּה נפשׁ, ψυχὴ ζῶσα, does not refer to the soul merely, but to the whole man as an animated being, so נשׁמה does not denote the spirit of man as distinguished from body and soul. On the relation of the soul to the spirit of man nothing can be gathered from this passage; the words, correctly interpreted, neither show that the soul is an emanation, an exhalation of the human spirit, nor that the soul was created before the spirit and merely received its life from the latter. The formation of man from dust and the breathing of the breath of life we must not understand in a mechanical sense, as if God first of all constructed a human figure from dust, and then, by breathing His breath of life into the clod of earth which he had shaped into the form of a man, made it into a living being. The words are to be understood θεοπρεπῶς. By an act of divine omnipotence man arose from the dust; and in the same moment in which the dust, by virtue of creative omnipotence, shaped itself into a human form, it was pervaded by the divine breath of life, and created a living being, so that we cannot say the body was earlier than the soul. The dust of the earth is merely the earthly substratum, which was formed by the breath of life from God into an animated, living, self-existent being. When it is said, "God breathed into his nostril the breath of life," it is evident that this description merely gives prominence to the peculiar sign of life, viz., breathing; since it is obvious, that what God breathed into man could not be the air which man breathes; for it is not that which breathes, but simply that which is breathed. Consequently, breathing into the nostril can only mean, that "God, through His own breath, produced and combined with the bodily form that principle of life, which was the origin of all human life, and which constantly manifests its existence in the breath inhaled and exhaled through the nose" (Delitzsch, Psychol. p. 62). Breathing, however, is common to both man and beast; so that this cannot be the sensuous analogon of the supersensuous spiritual life, but simply the principle of the physical life of the soul. Nevertheless the vital principle in man is different from that in the animal, and the human soul from the soul of the beast. This difference is indicated by the way in which man received the breath of life from God, and so became a living soul. "The beasts arose at the creative word of God, and no communication of the spirit is mentioned even in Gen 2:19; the origin of their soul was coincident with that of their corporeality, and their life was merely the individualization of the universal life, with which all matter was filled in the beginning by the Spirit of God. On the other hand, the human spirit is not a mere individualization of the divine breath which breathed upon the material of the world, or of the universal spirit of nature; nor is his body merely a production of the earth when stimulated by the creative word of God. The earth does not bring forth his body, but God Himself puts His hand to the work and forms him; nor does the life already imparted to the world by the Spirit of God individualize itself in him, but God breathes directly into the nostrils of the one man, in the whole fulness of His personality, the breath of life, that in a manner corresponding to the personality of God he may become a living soul" (Delitzsch). This was the foundation of the pre-eminence of man, of his likeness to God and his immortality; for by this he was formed into a personal being, whose immaterial part was not merely soul, but a soul breathed entirely by God, since spirit and soul were created together through the inspiration of God. As the spiritual nature of man is described simply by the act of breathing, which is discernible by the senses, so the name which God gives him (Gen 5:2) is founded upon the earthly side of his being: Adam, from אדמה (adamah), earth, the earthly element, like homo from humus, or from χαμά, χαμαί, χαμᾶθεν, to guard him from self-exaltation, not from the red colour of his body, since this is not a distinctive characteristic of man, but common to him and to many other creatures. The name man (Mensch), on the other hand, from the Sanskrit mânuscha, manuschja, from man to think, manas = mens, expresses the spiritual inwardness of our nature.
Jamieson-Fausset-Brown Bible Commentary
Here the sacred writer supplies a few more particulars about the first pair. formed--had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Psa 139:14). the breath of life--literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties. breathed into his nostrils the breath of life--not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body--being implanted directly by God (Ecc 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22).
John Gill Bible Commentary
And the Lord God formed man of the dust of the ground,.... Not of dry dust, but, as Josephus (h) says, of red earth macerated, or mixed with water; the like notion Hesiod (i) has; or out of clay, as in Job 33:6 hence a word is made use of, translated "formed", which is used of the potter that forms his clay into what shape he pleases: the original matter of which man was made was clay; hence the clay of Prometheus (k) with the Heathens; and God is the Potter that formed him, and gave him the shape he has, see Isa 64:8, there are two "jods", it is observed, in the word, which is not usual; respecting, as Jarchi thinks, the formation of man for this world, and for the resurrection of the dead; but rather the two fold formation of body and soul, the one is expressed here, and the other in the following clause: and this, as it shows the mighty power of God in producing such a creature out of the dust of the earth, so it serves to humble the pride of man, when he considers he is of the earth, earthy, dust, and ashes, is dust, and to dust he must return. And breathed into his nostrils the breath of life; which in that way entered into his body, and quickened it, which before was a lifeless lump of clay, though beautifully shapen: it is in the plural number, the "breath of lives" (l), including the vegetative, sensitive, and rational life of man. And this was produced not with his body, as the souls of brutes were, and was produced by the breath of God, as theirs were not; nor theirs out of the earth, as his body was: and these two different productions show the different nature of the soul and body of man, the one is material and mortal, the other immaterial and immortal: and man became a living soul; or a living man, not only capable of performing the functions of the animal life, of eating, drinking, walking, &c. but of thinking, reasoning, and discoursing as a rational creature. (h) Antiqu. l. 1. c. 1. (i) Opera & dies, ver. 60. (k) Martial. l. 10. Epigram. 38. (l) Heb. "spiraculum vitarum", Pareus.
Tyndale Open Study Notes
2:7 In 1:1–2:3, creation happens at a distance, by divine command (“Let there be . . . and that is what happened”). In this account, the creative act is much more intimate (see also 2:8-9, 21-22). • from the dust of the ground: In Hebrew, ’adamah (“ground”) forms a wordplay with ’adam (“man”). The earth remains the definitive reference point for humans, who in death return to dust (3:17-19; 4:11; Job 4:19; 10:8-9; Isa 29:16). • breathed . . . into the man’s nostrils: God’s breath is not imparted to other animals; only humans are formed in God’s image (Gen 1:27) and enjoy dialogue with their Creator (2:16-17; 3:8-13). They alone have spiritual awareness and moral conscience (see Job 32:8).