Ephrem the Syrian

After having spoken of Paradise and the day on which it was planted, as well as the introduction into it of Adam, and the Tree of Life and its companion, Scripture turns to describe the river which goes out from its midst, and how it is divided up outside Paradise into four sources: "A river was issuing from Eden to irrigate Paradise. " [ Gen2:10 ] Notice that here too it calls the delightful land of Paradise "Eden."

Had that river not first irrigated Paradise it would not have divided up into four sources outside it. I think it was perhaps for purposes of convenience that it was said to "irrigate," seeing that the spiritual trees of Paradise do not require any irrigation by water. But if, despite their being spiritual, they nevertheless absorbed something of those blessed and spiritual waters there, I should not object to such an opinion.

The taste of the water of the four tributaries which flow from that river is not like the taste of the head of the source. For if water varies in taste in our countries, all of which are subject to the sentence of the curse, how much more would one expect the taste in the blessed land of Eden to be different from that of the land which was laid under the curse of the Just One as a result of Adam's transgression?

Having spoken of Paradise and the rivers which issue from it and divide up, Scripture turns to speak of the entry of Adam into Paradise and the law which was laid down for him, as follows: "The Lord God took Adam and left him in the in the Paradise of Eden to till it [or worship Him] and keep [or guard] it." [ Gen2:15 ]

With what did he till it, seeing that he had not agricultural implements? And how would he have been able to till it, seeing that he could not have managed it himself? And what would he have to clear from it, seeing that there were no thistles or thorns there? Again, how could he have guarded it, since he could not walk right around it? And from what was he guarding it, seeing that there was no thief trying to enter it? Now the barrier which came into existence at the transgression of the commandment testified to the fact that no guard was required as long as the commandment was kept.

So Adam had nothing to keep there except for the law which was laid down for him. Nor was any work entrusted to him apart from preserving the commandment that he had been given. But should someone say that he had these two things to do as well as the commandment, I would not oppose him.

Having spoken of the introduction of Adam into Paradise and the reason God brought him there, Scripture turns to describe the commandment which was laid down for him, as follows: "And the Lord God commanded Adam, saying: 'You may indeed eat of all the trees in Paradise, but of the Tree of Knowledge of good and evil you shall not eat; for on the day you eat of it you will certainly die.' " [ Gen. 2:16-17 ]

This commandment was a light one, for God had given him the whole of Paradise and held back from him but a single tree. If one tree sufficed for someone's sustenance, and many trees were withheld from him, there would still be relief for his distress, seeing that there still existed food for his hunger. But where it is a case of God's giving him many trees when one would have been sufficient, this means that if transgression takes place, it is not as a result of any real need, but because of contempt. So God withheld from him a single tree, hedging it around with death, so that even if Adam were to fail to keep the law out of love for the Lawgiver, at least the fear of death that surrounded the tree would make him afraid of overstepping the law.

They were not actually "fashioned," for the earth produced the animals, and the water the birds. [Gen. 1:20] By saying "fashioned" Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water.

It says "He brought them to Adam" in order to indicate his wisdom, and also the peaceful state which existed between the animals and Adam prior to his transgressing the commandment. For they came to him as though to a loving shepherd, passing in front of him without any fear, flock after flock according to their species and varieties. They had no fear of him, nor were they in trepidation of one another; a herd of predators passed by, followed fearlessly by a group of the animals upon which they preyed.

So Adam took care of the earth and became master of everything on this day, in accordance with the blessing he had received--for the word of the Creator had taken effect and his blessing had been fulfilled in actual fact. That very same day did he rule over everything; and even though Adam was quick to rebel against the Lord of all things, God did not just give him the authority over all things that He had promised him, but in addition He gave him the right to allocate names, something that He had not promised him. Now if He had done more for him than what he had expected, how do you suppose He would have deprived him of what He had promised for any other reason than because he had sinned?

If it were a case of someone giving just a small number of names, the remembering of these would be nothing out of the ordinary, but to allocate thousands of names all in a single short moment, and to avoid any duplication between the first ones and the last, this is something which surpasses human ability. For someone to specify a multitude of names for a multitude of species--reptiles, wild animals, domestic cattle and birds--is quite possible, but to avoid ever calling one species by the name of another is something that belongs to God--or to a human being to whom this ability has been given by God. If God gave Adam authority, made him share in the act of creation, wrapped him in glory, and gave him the Garden, what else should He have done for him so that he might keep the commandment, but did not do?

After speaking about the fashioning of the animals and of the names they received, Scripture turns to describe Adam's sleep and the rib which was removed from him, and how woman [or a wife] was established, in the following words: "For Adam there was to be found no helper who resembled himself. " [ Genesis 2:20 ] Scripture calls Eve "helper," seeing that, even if Adam had helpers among the animals and cattle, nevertheless a helper of his own kind would be useful to him. For Eve looked after things inside, caring for the sheep, oxen, herds, and flocks in the field; she also assisted him with the buildings and the sheepfolds, and with the crafts that he invented. For even though the animals were subject to him, they were unable to assist him in these sorts of things. For that reason God made him a helper who would take care of everything along with him. And indeed she did assist him in all sorts of ways.

Having spoken of their naked state--which, because it was adorned with a heavenly raiment, was not shameful--Scripture turns to write about the astuteness of the serpent, as follows: "And the serpent was more astute than all the other wild animals that the Lord had made. " [ Gen. 3:1a ] Now even though it was astute, it was only more astute than the dumb animals which are under the control of mankind: it had not yet, just by reason of its having surpassed the level of animals in its astuteness, been raised to the level of mankind. That irrational creature was only more astute than the cattle; that mindless serpent was only more crafty than other animals. For it is clear that the serpent did not have a human mind, seeing that it did not possess human wisdom; whereas Adam, who surpassed the serpent in the way he was fashioned, by having a soul and an intellect, by his glory and by his location, clearly also infinitely surpassed the serpent in astuteness. For Adam, who had been set in authority and control over animals, was wiser than all the animals, and he who gave names to them all was certainly more astute than them all. For just as Israel could not look upon the face of Moses, [Exod. 34:33-35] neither were the animals able to look upon the radiance of Adam and Eve: at the time when they received names from him they passed in front of Adam with their eyes down, since their eyes were incapable of taking in his glory. So even though the serpent was more astute than the other animals, compared to Adam and Eve, who had authority over animals, it was foolish.

Having spoken of the serpent's astuteness, it turns to describe how the deceitful one came to Eve, as follows: "And the serpent said to the woman, 'Did God really tell you not to eat of any of the trees of Paradise?'" [ Gen. 3:1b ] On the matter of the serpent's words: either Adam knew the serpent's own language, or Satan spoke through it; or the serpent asked the question mentally, and speech was granted it, or Satan asked God that speech should temporarily be granted to the serpent.