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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 2:8–15. His four-level outline is real structure in the source text, so it is rendered as structure.
Man consisting of body and soul, a body made out of the earth and a rational immortal soul the breath of heaven, we have, in these verses, the provision that was made for the happiness of both; he that made him took care to make him happy, if he could but have kept himself so and known when he was well off. That part of man by which he is allied to the world of sense was made happy; for he was put in the paradise of God: that part by which he is allied to the world of spirits was well provided for; for he was taken into covenant with God. Lord, what is man that he should be thus dignified - man that is a worm! Here we have,
I.A description of the garden of Eden, which was intended for the mansion and demesne of this great lord, the palace of this prince.
The inspired penman, in this history, writing for the Jews first, and calculating his narratives for the infant state of the church, describes things by their outward sensible appearances, and leaves us, by further discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Spiritual things were strong meat, which they could not yet bear; but he writes to them as unto carnal, Co1 3:1. Therefore he does not so much insist upon the happiness of Adam's mind as upon that of his outward state. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things than the heavenly things themselves, Heb 9:23. Observe,
1.The place appointed for Adam's residence was a garden; not an ivory house nor a palace overlaid with gold, but a garden, furnished and adorned by nature, not by art. What little reason have men to be proud of stately and magnificent buildings, when it was the happiness of man in innocency that he needed none! As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously ceiled and painted. The earth was his floor, and never was any floor so richly inlaid. The shadow of the trees was his retirement; under them were his dining-rooms, his lodging-rooms, and never were any rooms so finely hung as these: Solomon's, in all their glory, were not arrayed like them. The better we can accommodate ourselves to plain things, and the less we indulge ourselves with those artificial delights which have been invented to gratify men's pride and luxury, the nearer we approach to a state of innocency. Nature is content with a little and that which is most natural, grace with less, but lust with nothing.
2.The contrivance and furniture of this garden were the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it - upon the third day, when the fruits of the earth were made. We may well suppose to have been the most accomplished place for pleasure and delight that ever the sun saw, when the all-sufficient God himself designed it to be the present happiness of his beloved creature, man, in innocency, and a type and a figure of the happiness of the chosen remnant in glory. No delights can be agreeable nor satisfying to a soul but those that God himself has provided and appointed for it; no true paradise, but of God's planting. The light of our own fires, and the sparks of our own kindling, will soon leave us in the dark, Isa 50:11. The whole earth was now a paradise compared with what it is since the fall and since the flood; the finest gardens in the world are a wilderness compared with what the whole face of the ground was before it was cursed for man's sake: yet that was not enough; God planted a garden for Adam. God's chosen ones shall have distinguishing favours shown them.
3.The situation of this garden was extremely sweet. It was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient, I suppose, when Moses wrote, to specify the place to those who knew that country; but now, it seems, the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. It is certain that, wherever it was, it had all desirable conveniences, and (which never any house nor garden on earth was) without any convenience. Beautiful for situation, the joy and the glory of the whole earth, was this garden: doubtless it was earth in its highest perfection.
4.The trees with which this garden was planted.
(1.)It had all the best and choicest trees in common with the rest of the ground. It was beautiful and adorned with every tree that, for its height or breadth, its make or colour, its leaf or flower, was pleasant to the sight and charmed the eye; it was replenished and enriched with every tree that yielded fruit grateful to the taste and useful to the body, and so good for food. God, as a tender Father, consulted not only Adam's profit, but his pleasure; for there is a pleasure consistent with innocency, nay, there is a true and transcendent pleasure in innocency. God delights in the prosperity of his servants, and would have them easy; it is owing to themselves if they be uneasy. When Providence puts us into an Eden of plenty and pleasure, we ought to serve him with joyfulness and gladness of heart, in the abundance of the good things he gives us. But,
(2.)It had two extraordinary trees peculiar to itself; on earth there were not their like.
[1.]There was the tree of life in the midst of the garden, which was not so much a memorandum to him of the fountain and author of his life, nor perhaps any natural means to preserve or prolong life; but it was chiefly intended to be a sign and seal to Adam, assuring him of the continuance of life and happiness, even to immortality and everlasting bliss, through the grace and favour of his Maker, upon condition of his perseverance in this state of innocency and obedience. Of this he might eat and live. Christ is now to us the tree of life (Rev 2:7; Rev 22:2), and the bread of life, Joh 6:48, Joh 6:53.
[2.]There was the tree of the knowledge of good and evil, so called, not because it had any virtue in it to beget or increase useful knowledge (surely then it would not have been forbidden), but, First, Because there was an express positive revelation of the will of God concerning this tree, so that by it he might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. The distinction between all other moral good and evil was written in the heart of man by nature; but this, which resulted from a positive law, was written upon this tree. Secondly, Because, in the event, it proved to give Adam an experimental knowledge of good by the loss of it and of evil by the sense of it. As the covenant of grace has in it, not only Believe and be saved, but also, Believe not and be damned (Mar 16:16), so the covenant of innocency had in it, not only "Do this and live," which was sealed and confirmed by the tree of life, but, "Fail and die," which Adam was assured of by this other tree: "Touch it at your peril;" so that, in these two trees, God set before him good and evil, the blessing and the curse, Deu 30:19. These two trees were as two sacraments.
5.The rivers with which this garden was watered, Gen 2:10-14. These four rivers (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. The land of Sodom is said to be well watered every where, as the garden of the Lord, Gen 13:10. Observe, That which God plants he will take care to keep watered. The trees of righteousness are set by the rivers, Psa 1:3. In the heavenly paradise there is a river infinitely surpassing these; for it is a river of the water of life, not coming out of Eden, as this, but proceeding out of the throne of God and of the Lamb (Rev 22:1), a river that makes glad the city of our God, Psa 46:4. Hiddekel and Euphrates are rivers of Babylon, which we read of elsewhere. By these the captive Jews sat down and wept, when they remembered Sion (Psa 137:1); but methinks they had much more reason to weep (and so have we) at the remembrance of Eden. Adam's paradise was their prison; such wretched work has sin made. Of the land of Havilah it is said (Gen 2:12), The gold of that land is good, and there is bdellium and the onyx-stone: surely this is mentioned that the wealth of which the land of Havilah boasted might be as foil to that which was the glory of the land of Eden. Havilah had gold, and spices, and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. So we may say of the Africans and Indians: "They have the gold, but we have the gospel. The gold of their land is good, but the riches of ours are infinitely better."
II.The placing of man in this paradise of delight, Gen 2:15, where observe,
1.How God put him in possession of it: The Lord God took the man, and put him into the garden of Eden; so Gen 2:8, Gen 2:15. Note here,
(1.)Man was made out of paradise; for, after God had formed him, he put him into the garden: he was made of common clay, not of paradise-dust. He lived out of Eden before he lived in it, that he might see that all the comforts of his paradise-state were owing to God's free grace. He could not plead a tenant-right to the garden, for he was not born upon the premises, nor had any thing but what he received; all boasting was hereby for ever excluded.
(2.)The same God that was the author of his being was the author of his bliss; the same hand that made him a living soul planted the tree of life for him, and settled him by it. He that made us is alone able to make us happy; he that is the former of our bodies and the Father of our spirits, he, and none but he, can effectually provide for the felicity of both.
(3.)It adds much to the comfort of any condition if we have plainly seen God going before us and putting us into it. If we have not forced providence, but followed it, and taken the hints of direction it has given us, we may hope to find a paradise where otherwise we could not have expected it. See Psa 47:4.
2.How God appointed him business and employment. He put him there, not like Leviathan into the waters, to play therein, but to dress the garden and to keep it. Paradise itself was not a place of exemption from work. Note, here,
(1.)We were none of us sent into the world to be idle. He that made us these souls and bodies has given us something to work with; and he that gave us this earth for our habitation has made us something to work on. If a high extraction, or a great estate, or a large dominion, or perfect innocency, or a genius for pure contemplation, or a small family, could have given a man a writ of ease, Adam would not have been set to work; but he that gave us being has given us business, to serve him and our generation, and to work out our salvation: if we do not mind our business, we are unworthy of our being and maintenance.
(2.)Secular employments will vary well consist with a state of innocency and a life of communion with God. The sons and heirs of heaven, while they are here in this world, have something to do about this earth, which must have its share of their time and thoughts; and, if they do it with an eye to God, they are as truly serving him in it as when they are upon their knees.
(3.)The husbandman's calling is an ancient and honourable calling; it was needful even in paradise. The garden of Eden, though it needed not to be weeded (for thorns and thistles were not yet a nuisance), yet must be dressed and kept. Nature, even in its primitive state, left room for the improvements of art and industry. It was a calling fit for a state of innocency, making provision for life, not for lust, and giving man an opportunity of admiring the Creator and acknowledging his providence: while his hands were about his trees, his heart might be with his God.
(4.)There is a true pleasure in the business which God calls us to, and employs us in. Adam's work was so far from being an allay that it was an addition to the pleasures of paradise; he could not have been happy if he had been idle: it is still a law, He that will not work has no right to eat, Th2 3:10; Pro 27:23.
III.The command which God gave to man in innocency, and the covenant he then took him into.
Hitherto we have seen God as man's powerful Creator and his bountiful Benefactor; now he appears as his Ruler and Lawgiver. God put him into the garden of Eden, not to live there as he might list, but to be under government. As we are not allowed to be idle in this world, and to do nothing, so we are not allowed to be wilful, and do what we please. When God had given man a dominion over the creatures, he would let him know that still he himself was under the government of his Creator.
Historical interpretation
Five Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Church, setting forth the likeness of paradise, includes within her walls fruit-bearing trees, whereof that which does not bring forth good fruit is cut off and is cast into the fire. These trees she waters with four rivers, that is, with the four Gospels, wherewith, by a celestial inundation, she bestows the grace of saving baptism. Can any one water from the Church's fountains who is not within the Church? Can one impart those wholesome and saving draughts of paradise to any one if he is perverted, and of himself condemned, and banished outside the fountains of paradise, and has dried up and failed with the dryness of an eternal thirst?
Now is manifested the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour, or even to the evening, or why there should be a passing over even to the next day. Therefore this world of ours is composed of four elements-fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons-of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God's throne, four Gospels, four rivers flowing in paradise; four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon. the Tigris, and the Euphrates. The man Christ Jesus, the originator of these things whereof we have above spoken, was taken prisoner by wicked hands, by a quaternion of soldiers. Therefore on account of His captivity by a quaternion, on account of the majesty of His works,-that the seasons also, wholesome to humanity, joyful for the harvests, tranquil for the tempests, may roll on,-therefore we make the fourth day a station or a supernumerary fast.
Moses turned to write about the river that flowed out from paradise and that, once outside of it, divided into four distinct sources, saying, “A river flowed out of Eden to water paradise.” Here too Moses calls the delightful land of paradise Eden. If that river had indeed watered paradise, it would not have divided into the four rivers outside it. I would suggest that it was perhaps due to convention that it is said “to water,” since the spiritual trees of paradise had no need of water. But if someone should say that because they are spiritual, they drink from the blessed and spiritual waters there, I would not quarrel over this. The four rivers that flowed from that river were not similar in taste to the headspring. For if the waters of our lands vary, all being placed under the sentence of a curse, how much more distinct should the taste of the blessed land of Eden be from the taste of that land that had been placed under the curse of the Just One due to Adam’s transgression of the commandment? The four rivers, then, are these: the Pishon, which is the Danube; the Gihon, which is the Nile; and then the Tigris and the Euphrates, between which we dwell. Although the places from which they flow are known, the source of the spring is not known. Because paradise is set on a great height, the rivers are swallowed up again, and they go down to the sea as if through a tall water duct, and so they pass through the earth that is under the sea into this land. The earth then spits out each one of them: the Danube, which is the Pishon, in the west; the Gihon in the south; and the Euphrates and the Tigris in the north.
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?
“The river,” we are told, “is separated into four branches.” The name of one is Pishon, which encircles all the land of Hevila, where there is gold. And the gold of that land is good; bdellium and onyx are there. The name of the second river is Gihon. This river encircles all the land of Ethiopia. The name of the third river is Tigris, which river flows by the Assyrians. And the fourth river is the Euphrates. There are, therefore, four rivers. Pishon—so called by the Hebrews but named Ganges by the Greeks—flows in the direction of India. Gihon is the river Nile, which flows around the land of Egypt or Ethiopia. The land enclosed by the Tigris and Euphrates rivers is called Mesopotamia because it lives between these two rivers. This name conveys its location even to far-distant peoples and besides expresses popular belief. But how is the fount called the Wisdom of God? That this is a fount the Gospel tells us in the words “If anyone thirst, let him come to me and drink.” Wisdom is a fount according to the prophet: “Come and eat my bread and drink the wine which I have mingled for you.” As Wisdom is the fountain of life, it is also the fountain of spiritual grace. It is also the fountain of other virtues that guide us to the course of eternal life. Therefore, the stream that irrigates paradise rises from the soul when well tilled, not from the soul that lies uncultivated. The results from it are fruit trees of diverse virtues. There are four principal trees that constitute the divisions of Wisdom. These are the well-known four principal virtues: prudence, temperance, fortitude and justice. The wise men of this world have adopted this division from us and transferred it to their writings. Hence, Wisdom acts as the source from which these four rivers take their rise, producing streams that are composed of these virtues.Pishon, therefore, stands for prudence. Hence it has pure gold, brilliant rubies and topaz stones. We often refer to wise discoveries as gold, as the Lord says, speaking through the prophet: “I gave to them gold and silver.” Daniel says of the wise: “If you sleep among the midst of the lots, you shall be as the wings of the dove covered with silver and the hinder parts of her back like to gold.” In this way one who puts his trust in the aid of the Old and New Testament can by resourceful inquiry attain the inmost secrets of the Wisdom of God. Here, therefore, is found pure gold, not the metal that is melted, which belongs to this earth and is subject to corruption. In this land, we are told, there is found the brilliant ruby stone in which there exists the vital spark of our souls. Here, too, is the topaz stone that by the nature of its color reveals an effect of greenness and vitality. Plants that are alive give forth green sprouts, while those that are dead are sapless and dry. The earth grows green when it is in bloom. The seeds, too, sprout forth green shoots in their periods of growth. The river Pishon is rightfully given first place. The Hebrews call it Pheoyson, which means “change of mouth,” because it flows even through Lydia and not merely around one nation, for Wisdom, which is of benefit to all men, is productive and useful. Hence, if a person were to leave paradise, this river of Wisdom would be the first object he would meet. Thus he may not become inert and arid and his return to paradise may be facilitated. Many men resort to this river, which is considered to have marvelous beauty and fecundity. Accordingly it is regarded as a figure of Wisdom, which confers manifold fruits in the coming of the Lord of salvation. It flows to the very ends of the earth, because by Wisdom all have been redeemed. Thus it is written: “Their sound has gone forth into all the earth and their words unto the end of the world.”
The second river is Gihon, by which, when they were sojourning in Egypt, was laid down the law of the Israelites that they should depart from Egypt, and having girded their loins they should as a sign of temperance partake of a lamb. It is fitting that the chaste and the sanctified should celebrate the Pasch of the Lord. For that reason, the observance of the law was first carried out beside that river, the name of which signifies an opening of the earth. Therefore, just as an opening absorbs the earth and whatever defilements and refuse there may be in it, in like manner chastity tends to consume all the passions of the body. Appropriately, then, the observance of the established law first took place there, because carnal sin is absorbed by the law. And so Gihon, which is a figure of chastity, is said to surround the land of Ethiopia in order to wash away our lowly bodies and quench the fires of our vile flesh. The meaning of Ethiopia in Latin is “holy and vile.” What is more lowly, what is more like Ethiopia, than our bodies, blackened, too, by the darkness of sin?
The third river is the Tigris, which flows by the Assyrian land. To this river the deceiver Israel was dragged as a prisoner. This river is the swiftest of all rivers. The Assyrians dwell by it, guarding its course—for this is the meaning of its name. Hence those who by their fortitude hold in check the guileful vices of the body and direct themselves to higher things are thought to have something in common with this river. For that same reason fortitude emanates from that source in paradise. Fortitude in its rapid course tosses aside everything standing in its path and like this river is not hindered by any material obstacle.
The fourth river is the Euphrates, which means in Latin “fecundity and abundance of fruits.” It presents a symbol of justice, the nourishment of every soul. No virtue produces more abundant benefits than equity or justice, which is more concerned with others than with itself, neglecting its own advantages and preferring the common good. Many derive Euphrates from the Greek apo tou euphrainesthai, that is, from a “feeling of gladness,” because the human race rejoices in nothing more than it does in justice and equity. The question as to why, although the location itself of other rivers is reported, we have no description of the regions through which the river Euphrates flows calls for an answer. The waters of this river are considered to have a vital quality that fosters growth and increase. Wherefore the wise men among the Hebrews and the Assyrians called this river Auxen [“increase”] in contradistinction to the water of other rivers. The opposition has been well established between wisdom and malice, fortitude and irascibility, temperance, and other vices. Justice, on the other hand, is the most important as it represents the concord of all the other virtues. Hence it is not known from the places from which it flows, that is to say, it is not known in part. Justice is not divisible into parts. It is, as it were, the mother of all virtues. In these four rivers are symbolized therefore the four principal virtues.
Paradise is, therefore, a land of fertility-that is to say, a soul which is fertile-planted in Eden, that is, in a certain delightful or well-tilled land in which the soul finds pleasure. Adam exists there as nous [mind] and Eve as 'sense.' Take note of what this soul of ours has in the nature of defense against natural and weak tendencies or against situations which might be unfavorable to us in our attempts to avoid danger.
There was a fount which irrigated the land of Paradise. [ Gen 2:10 ] Is not this stream our Lord Jesus Christ, the Fount as well as the Father of eternal life? It is written: 'For with thee is the fountain of life.' [ Ps 35:10 ] Hence: 'From within him there shall flow living waters.' [ John 7:38; cf. Isa 58:11 ] We read of a fountain and a river which irrigates in Paradise the fruit-bearing tree that bears fruit for life eternal. You have read, then, that a fount was there and that 'a river rose in Eden,' [ Gen 2:10 ] ,/cite that is, in your soul there exists a fount. This is the meaning of Solomon's words: 'Drink water out of thy own cistern and the streams of thy own well.' [ Prov 5:15 ] This refers to the fount which rose out of that well-tilled soul, full of pleasant things, this fount which irrigates Paradise, that is to say, the soul's virtues that blossom because of their eminent merits.
'The river,' we are told, 'is separated into four branches. The name of one is Phison which encircles all the land of Hevila, where there is gold. And the gold of that land is good, bdellium and onyx there. The name of the second river is Gihon. This river encircles all the land of Ethiopia. The name of the third river is Tigris, which river flows by the Assyrians. And the fourth river is the Euphrates.' [ Gen 2:10-14 ] There are, therefore, four rivers. Phison-so called by the Hebrews, but named Ganges by the Greeks-flows in the direction of India. Gihon is the river Nile, which flows around the land of Egypt or Ethiopia. The land enclosed by the Tigris and Euphrates rivers is called Mesopotamia because it lives between these two rivers. This name conveys its location even to far-distant peoples and, besides, expresses popular belief. But how is the fount called the Wisdom of God? That this is a fount the Gospel tells us in the words, 'If anyone thirst, let him come to me and drink.' [ John 7:37 ] Wisdom is a fount according to the Prophet: 'Come and eat my bread and drink the wine which I have mingled for you.' [ Prov 9:15 ] As Wisdom is the fountain of life, it is also the fountain of spiritual grace. It is also the fountain of other virtues which guide us to the course of eternal life. Therefore, the stream that irrigates Paradise rises from the soul when well-tilled, not from the soul which lies uncultivated. The results therefrom are fruit trees of diverse virtues. There are four principal trees which constitute the divisions of Wisdom. These are the well-known four principal virtues: prudence, temperance, fortitude, and justice. The wise men of this world have adopted this division from us and transferred it to their writings. Hence, Wisdom acts as the source from which these four rivers take their rise, producing streams that are composed of these virtues.
Phison, therefore, stands for prudence. Hence it has pure gold, brilliant rubies, and topaz stones. We often refer to wise discoveries as gold, as the Lord says, speaking through the Prophet: 'I gave to them gold and silver.' [ Hosea 2:8 ] Daniel says of the wise: 'If you sleep among the midst of the lots, you shall be as the wings of the dove covered with silver and the hinder parts of her back like to gold.' [ Ps 67:14 ] In this way one who puts his trust in the aid of the Old and New Testament can by resourceful inquiry attain the inmost secrets of the Wisdom of God. Here, therefore, is found pure gold, not the metal which is melted, which belongs to this earth, and is subject to corruption. In this land, we are told, there is found the brilliant ruby stone in which there exists the vita spark of our souls. Here, too, is the topaz stone which by the nature of its color reveals an effect of greenness and vitality. Plants which are alive give forth green sprouts, while those that are dead are sapless and dry. The earth grows green when it is in bloom. The seeds, too, sprout forth green shoots in their periods of growth. The river Phison is rightfully given first place. The Hebrews call it Pheoyson, which means 'change of mouth,' because it flows even through Lydia and not merely around one nation, for Wisdom, which is of benefit to all men, is productive and useful. Hence, if a person were to leave Paradise, this river of Wisdom would be the first object he would meet. Thus he may not become inert and arid and his return to Paradise may be facilitated. Many men resort to this river, which is considered to have marvelous beauty and fecundity. Accordingly, it is regarded as a figure of Wisdom, which confers manifold fruits in the coming of the Lord of Salvation. It flows, too, to the very ends of the earth, because, by Wisdom all men have been redeemed. Wherefore it is written: 'Their sound hath gone forth into all the earth and their words unto the end of the world.' [ Ps 18:5 ]
The second river is Gihon, by which, when they were sojourning in Egypt, was laid down the law of the Israelites that they should depart from Egypt, [ Exod 12:11 ] and having girded their loins they should as a sign of temperance partake of a lamb. It is fitting that the chaste and the sanctified should celebrate the Pasch of the Lord. For that reason, the observance of the Law was first carried out beside that river, the name of which signifies an opening of the earth. Therefore, just as an opening absorbs the earth and whatever defilements and refuse there may be in it, in like manner chastity tends to consume all the passions of the body. Appropriately, then, the observance of the established Law first took place there, because carnal sin is absorbed by the Law. And so Gihon, which is a figure of chastity, is said to surround the land of Ethiopia in order to wash away our lowly bodies and quench the fires of our vile flesh. The meaning of Ethiopia in Latin is 'holy and vile.' What is more lowly, what is more like Ethiopia, than our bodies, blackened, too, by the darkness of sin?
The third river is the Tigris, which flows by the Assyrian land. To this river the deceiver Israel was dragged as a prisoner. This river is the swiftest of all rivers. The Assyrian dwell by it, guarding its course-for this is the meaning of its name. Hence, those who by their fortitude hold in check the guileful vices of the body and direct themselves to higher things are thought to have something in common with this river. For that same reason fortitude emanates from that source in Paradise. Fortitude in its rapid course tosses aside everything standing in its path and like this river is not hindered by any material obstacle.
The fourth river is the Euphrates, which means in Latin 'fecundity and abundance of fruits.' It presents a symbol of Justice, the nourishment of every soul. No virtue produces more abundant benefits than Equity or Justice, which is more concerned with others than with itself, neglecting its own advantages, and preferring the common good. Many derive Euphrates from the Greek apo tou euphrainesthai --that is, from a 'feeling of gladness,' because the human race rejoices in nothing more than it does in Justice and Equity. The question as to why, although the location itself of other rivers is reported, we have no description of the regions through which the river Euphrates flows calls for an answer. The waters of this river are considered to have a vital quality which fosters growth and increase. Wherefore, the wise men among the Hebrews and the Assyrians called this river Auxen [increase] in contradistinction to the water of other rivers. The opposition has been well established between wisdom and malice, fortitude and irascibility, temperance, and other vices. Justice, on the other hand, is the most important as it represents the concord of all the other virtues. Hence it is not known from the places from which it flows, that is to say, it is not known in part. Justice is not divisible into parts. It is, as it were, the mother of all virtues. In these four rivers are symbolized,
therefore, the four principal virtues. It may well be said that these virtues have been the determining boundary lines for the four great ages of the world. This, in fact, is the topic of the discourse which follows.
The first age, then, is the age of Wisdom. This period extends from the beginnings of the world up to the time of the Flood. The Lord has given us the names of the just men of this age. Abel was so called, and so was Enos, a man made to the image of God, who hoped to invoke the name of the Lord God. Henoch, also, whose name in Latin means 'grace of God,' was carried up to heaven, [ Gen 5:24 ] and Noe, who was a just man [ Gen 6:9 ] and one who might be called a guide to tranquillity.[Cf. Isidore, Etym. 7.6:15]
The second age of the world is that of Abraham and Isaac, Jacob, and a number of other patriarchs. This was a period in which religion flourished in its more temperate and purest form. Pure was Isaac, a son given to Abraham according to promise, not as an offering of the body, but as a gift of divine beneficence. In him there is found the figure of Him who is pure as the Apostle teaches. 'The promises were made to Abraham and to his offspring.' [ Gal 3:16 ] He does not say, "And to his offsprings," but as of one, "And to thy offspring," who is Christ.'
The third age lies in the period of the Law of Moses and in the time of the other Apostles. 'For time will fail me if I tell of Gideon, of Barac, of Samson, of David and of Samuel, Elias and Elisaeus, who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle and captured the camps of aliens.' [ Heb 11:32-34 ] Not without reason, then, do these men stand as types of fortitude. Further on we are told: 'They were sawed asunder, they were tempted, they were put to death by the sword. They went about in goatskins, destitute, distressed, afflicted-of whom the world was not worthy-wandering in deserts, mountains, caves and holes in the earth.' [ Heb 11:37,38 ] Appropriately, therefore, do we set these men down as types of Fortitude.
The figure of Justice is, according to the Gospel, a meritorious one, because 'it is unto salvation to everyone who believes.' [ Rom 1:16 ] Hence, the Lord Himself says: 'Permit us to fulfill all justice.' [ Matt 3:15 ] She is truly the prolific parent of the other virtues. Yet, whoever possesses any of the above mentioned principal virtues has the other virtues, also, since these virtues are so connected as to form a unit. Surely, Abel, a just and courageous man, Abraham, a man of great patience, the Prophets, men of the greatest wisdom, and Moses, a man of great learning, considered that the ingloriousness of Christ brought far greater honor than the treasures of Egypt. Who was wiser than Daniel? Solomon, too, sought wisdom and merited it. [ 1 Kings 3:8 ] Enough has been said, therefore, on the subject of the four rivers of virtue whose waters are salutary. We have discussed, too, the reason why Phison is said to have not only the gold, but also the ruby and the topaz stone, of that goodly land. We propose now to develop the latter topic.
Since Enos in his wisdom yearned to know the name of God, he seems to us to stand for gold that is good. [ Gen 4:26: 5:24 ] Henoch, who was borne aloft and did not see death, can be likened to a ruby stone of pleasant odor which holy Henoch by his works offered to God, thus exhaling in his active and exemplary life something akin to sweetness. Noe, on the other hand, like the green topaz stone, suggests a color which represents life, since he alone at the time of the Flood preserved in his ark the vital seed of the formation of the world to come. Paradise, a land watered by many rivers, is then appropriately situated in the East and not in the regions facing it. This reference to the East is significant, for the rising sun may be compared to Christ [ Matt 24:27 ] who flashed forth a gleam of eternal light which exists in Eden, that is, in a land of delight.
Perhaps, however, those people who like to talk from their own wisdom do not concede again that these rivers are rivers or these waters really waters but propound some different interpretation to people ready to lend them their ears. Let us, however, I beg you, not be convinced by them but block our ears against them; let us instead place our credence in sacred Scripture and heed what is told us there.
Awe-inspiring, in truth, are the mysteries of the church. Awesome truth is its altar. A fountain sprang up out of paradise, sending forth not only visible streams but also spiritual streams arising as a fountain from this high tableland. Alongside this fountain there have grown, not willows without fruit but abundant trees reaching to heaven itself, with fruit ever in season and remaining still incorrupt. If someone is intensely hot, let him come to this fountain and cool down this feverish heat. It dispels parching heat and gently cools all things that are very hot—not only those literally inflamed by the sun’s heat but also those set on fire by sin’s burning arrows. It does so because it takes its beginning from above and has its source from there, and from there it is fed. Many are the streams of this fountain, streams that the Paraclete sends forth; and the Son becomes its custodian, not keeping its channel open with a mattock but by making our hearts receptive.
And a river went out of the place of delight to water the paradise. That is, those beautiful and fruitful trees that shaded the whole land of that region, where it is believed to have been made as in this land we inhabit, the Nile waters the plains of Egypt, wherefore, as we also mentioned above, it was said of the land of Sodom, which was wholly watered like the paradise of the Lord, and like Egypt (Genesis XIII, 10). And surely with provident arrangement, the Lord and Creator of things wished to have some likeness in our world to that homeland which we were created to possess in the first parent, so that he might warn us by a nearby example to merit a return thereto, and especially by that river which is known to emanate from paradise. For the Nile, which waters Egypt, is itself the Gihon, which is remembered to proceed from paradise in what follows. Just as also, when the same cities of Sodom were overturned, which were once watered like the paradise of the Lord, he provided an example of those who act impiously, so that we might flee the most certain paths of the perdition of the wicked, by shunning their eternal torments through vigilance.
Then there is the ocean that encircles the entire earth like a sort of river and to which it seems to me that Scripture referred when it said that “a river flowed out of paradise.” It has sweet potable water and supplies the seas, but because the water remains stagnant in the seas for a long time it becomes brackish. The sun and the waterspouts are constantly drawing up the less dense water, and from this the clouds are formed and the rain comes, the water becoming sweet by filtration. This ocean is divided into four heads, of four rivers. The name of the first is Pishon; this is the Ganges of India. The name of the second is Gehon; this is the Nile, which comes down from Ethiopia into Egypt. The name of the third is Tigris, and of the fourth, Euphrates.
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Summary
Details the hydrological system of the Garden of Eden, describing a singular river originating from Eden that subsequently branches into four distinct "heads" or tributaries. This intricate detail highlights God's meticulous design, abundant provision, and the inherent vitality of the paradisiacal environment He created, underscoring Eden as a divinely sustained wellspring of life and blessing for all creation.
Context
Literary Context
Genesis 2:10 is embedded within the second creation account (often called the J-source by critical scholars), which provides a more focused and anthropocentric narrative compared to the cosmic overview of Genesis 1. Following the creation of humanity and their placement in the Garden of Eden (Genesis 2:7-8), the text meticulously describes the environment God prepared for them. Genesis 2:9 details the various trees, including the tree of life and the tree of the knowledge of good and evil. Immediately preceding our verse, the narrative establishes the Garden as a place of beauty and sustenance. Thus, Genesis 2:10 naturally follows, elaborating on the vital hydrological system that sustained this divinely appointed paradise, emphasizing God's careful and complete provision for His creation before the introduction of the command and the subsequent fall.
Historical & Cultural Context
While the Garden of Eden itself transcends specific historical or geographical pinpointing in the modern sense, the description of a major river system dividing into tributaries would have resonated deeply with ancient Near Eastern audiences. Civilizations in Mesopotamia (the land between the Tigris and Euphrates rivers) understood the absolute necessity of reliable water sources for agriculture, sustenance, and the flourishing of life. Rivers like the Nile, Tigris, and Euphrates were the lifeblood of their societies, seen as divine gifts. The biblical description of Eden's river system, therefore, portrays a place of unparalleled fertility and abundance, far superior to any known earthly paradise, underscoring its divine origin and the perfect conditions provided for humanity. This imagery would have conveyed ultimate provision and blessing in a world where water was often scarce and vital for survival.
Key Themes
Genesis 2:10 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates God's abundant provision for His creation, showcasing Him as the meticulous Designer who ensures all needs are met within the perfect environment of Eden. This theme of divine provision is foundational, setting the stage for God's ongoing care for humanity even after the Fall. Secondly, the precise description of the river's origin and division highlights divine order and intentionality in creation; nothing in God's design is haphazard, but rather perfectly orchestrated for life and flourishing. This order is a hallmark of God's creative work, from the cosmic ordering of Genesis 1 to the intricate details of the Garden. Finally, the verse reinforces the Edenic ideal – a pristine, unmarred creation where life is sustained effortlessly by divine grace. This ideal serves as a foundational picture of God's original intention for humanity and the earth, a standard against which the fallen world is measured, and a hope for future restoration, often symbolized by life-giving rivers in prophetic literature, such as in Ezekiel 47.
Exposition and Analysis
Key Word Analysis
This term (H5104) denotes a stream or flood, often referring to major rivers like the Nile or Euphrates. In this context, it signifies a substantial, life-sustaining body of water, emphasizing the abundant and powerful provision flowing from Eden. Figuratively, Strong's notes it can also represent prosperity, underscoring the richness of the Garden.
Derived from H6504, this root means "to break through," "spread," or "separate oneself." It vividly describes the single river's division into distinct branches, indicating an organized and intentional distribution of its life-giving waters. This action implies a systemic and orderly process, not a chaotic splitting.
The word (H7218) literally means "head" and can refer to a beginning point, chief, or principal part. In the context of rivers, it signifies the source or the distinct, primary branches that emerge from a larger body of water. Its use here reinforces the idea of four significant, independent tributaries originating from the singular Edenic river, as further detailed in the subsequent verses.
Verse Breakdown
"And a river went out of Eden"
This opening clause establishes the singular, divine origin of the life-giving water. The verb "went out" (Hebrew: yâtsâʼ) indicates a dynamic outflow from Eden, signifying that the Garden itself, a place of God's immediate presence and perfect order, was the inexhaustible wellspring of sustenance. This highlights God's direct and proactive provision, with life flowing directly from His dwelling place.
"to water the garden"
The explicit purpose of the river is immediately stated: irrigation. This underscores God's active and intentional role in sustaining the fertility and lushness of the Garden, ensuring optimal conditions for flourishing, not merely survival. It speaks to an environment where divine provision is not just adequate but superabundant, designed to promote life in its fullest expression for Adam and Eve.
"and from thence it was parted"
The transition from a singular river to a divided system emphasizes a systemic and orderly distribution. The Hebrew verb pârad implies a deliberate separation or branching out, indicating that God's unified act of provision extends and diffuses to encompass a wider area. This detail speaks to the intelligent design and comprehensive nature of God's creative work, ensuring that His life-sustaining blessing reached beyond the immediate confines of the central Garden.
"and became into four heads"
The term "heads" (Hebrew: rôʼshîm) refers to the beginning points or distinct, primary branches of the river. This signifies that the single river became the source of four major tributaries, which are further identified in Genesis 2:11-14. The number four often symbolizes universality or completeness in biblical thought, suggesting that the life, blessing, and influence flowing from Eden were designed by God to have a potentially far-reaching impact, perhaps even extending to the "four corners" of the then-known world, signifying a comprehensive and all-encompassing provision.
Literary Devices
The description of the river in Genesis 2:10 is rich with Imagery and Symbolism. The image of a single river flowing from Eden and then dividing into four "heads" paints a vivid picture of abundant life and comprehensive provision. The river itself serves as a powerful Symbol of life, sustenance, and blessing, directly originating from the divine presence within the Garden. This imagery evokes a sense of freshness, fertility, and continuous renewal, essential for the flourishing of both plant and animal life, and by extension, humanity. Furthermore, the division into "four heads" carries symbolic weight. While literally describing distinct tributaries, the number four often represents universality or the four cardinal directions in biblical thought, subtly suggesting that the life and blessing originating from Eden were intended to extend outwards, potentially encompassing the entire earth. This detail employs Merism, where the mention of distinct parts (the four rivers) implies the whole (the entire world), underscoring the far-reaching impact of God's initial creation and provision.
Theological and Thematic Connections
The description of the river in Genesis 2:10 is profoundly theological, revealing God's character as the ultimate, benevolent Provider. The singular origin of the river from Eden emphasizes that all true sustenance and flourishing flow directly from God's presence and design. This verse portrays a world perfectly ordered and abundantly supplied, reflecting God's meticulous care and intentionality in creating an ideal environment for humanity. It establishes the Edenic ideal, a foundational picture of unmarred creation where life is effortlessly sustained by divine grace. This imagery of a life-giving river also serves as a powerful theological foreshadowing, pointing forward to later biblical themes where spiritual life and blessing are similarly depicted as flowing from God's throne or from Christ Himself, indicating that the physical provision of Eden finds its ultimate spiritual fulfillment in God's redemptive plan.
Reflection and Application
Genesis 2:10 serves as a profound and enduring reminder of God's benevolent character as our ultimate and unfailing Provider. It invites us to cultivate a deep and abiding trust in His ability to meet our needs, not just physically through the resources of the earth, but also spiritually through His Word and Spirit. This verse encourages us to shift our focus from self-reliance to God-reliance, recognizing that true life and flourishing originate from Him alone. Furthermore, it calls us to a posture of gratitude and wonder, appreciating the intricate beauty and order in creation as a testament to God's infinite wisdom and perfect design. As recipients of such abundant provision, we are also prompted to consider our role as stewards of the resources God has entrusted to us, reflecting His generosity in our own lives and seeking to be channels of His blessing to others. Ultimately, this Edenic picture of overflowing life points us to the complete restoration and eternal abundance promised in Christ, urging us to seek Him as the true source of all life and blessing.
Questions for Reflection
FAQ
What is the significance of the "four heads" or branches of the river?
The "four heads" (Hebrew: ro'shim) signify that the single river originating from Eden divided into four distinct major tributaries. While the exact geographical location of these rivers (Pishon, Gihon, Hiddekel/Tigris, and Euphrates) is detailed in Genesis 2:11-14, the number four often symbolizes universality or completeness in biblical numerology. This suggests that the life and blessing flowing from Eden were intended to extend beyond the Garden's immediate confines, potentially reaching the entire earth, signifying God's comprehensive and far-reaching provision for His creation.
Does this verse help locate the Garden of Eden today?
While Genesis 2:11-14 names four rivers, two of which (Tigris and Euphrates) are identifiable today, the geological and topographical changes to the Earth since the time of Eden, especially after the global flood described in Genesis 6, Genesis 7, Genesis 8, Genesis 9, make a precise modern-day identification of the Garden's location impossible. The text primarily serves to emphasize the Garden's historical reality and God's perfect provision, rather than providing a definitive geographical marker for contemporary discovery. The theological emphasis is on the source of life and blessing, not a precise map coordinate.
Christ-Centered Fulfillment
The life-giving river flowing from Eden in Genesis 2:10 serves as a profound foreshadowing of Jesus Christ as the ultimate source of living water and spiritual sustenance. Just as the river provided physical life and flourishing to the first creation, Jesus Himself declares, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). This promise, referring to the Holy Spirit, transcends the physical provision of Eden, offering eternal life and spiritual abundance that flows from Christ's completed work on the cross. He is the true "tree of life" (Revelation 2:7) and the inexhaustible wellspring from which all true spiritual vitality flows. The Edenic ideal of overflowing life, though lost through sin, is not merely restored but gloriously fulfilled and perfected in the New Jerusalem, where the "river of the water of life, bright as crystal, flows from the throne of God and of the Lamb" (Revelation 22:1-2), signifying an eternal, unhindered communion with God and an unending supply of His life-giving presence through Christ.