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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 2:21–25. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. The making of the woman, to be a help-meet for Adam. This was done upon the sixth day, as was also the placing of Adam in paradise, though it is here mentioned after an account of the seventh day's rest; but what was said in general (Gen 1:27), that God made man male and female, is more distinctly related here. Observe, 1. That Adam was first formed, then Eve (Ti1 2:13), and she was made of the man, and for the man (Co1 11:8, Co1 11:9), all which are urged there as reasons for the humility, modesty, silence, and submissiveness, of that sex in general, and particularly the subjection and reverence which wives owe to their own husbands. Yet man being made last of the creatures, as the best and most excellent of all, Eve's being made after Adam, and out of him, puts an honour upon that sex, as the glory of the man, Co1 11:7. If man is the head, she is the crown, a crown to her husband, the crown of the visible creation. The man was dust refined, but the woman was dust double-refined, one remove further from the earth. 2. That Adam slept while his wife was in making, that no room might be left to imagine that he had herein directed the Spirit of the Lord, or been his counsellor, Isa 40:13. He had been made sensible of his want of a meet help; but, God having undertaken to provide him one, he does not afflict himself with any care about it, but lies down and sleeps sweetly, as one that had cast all his care on God, with a cheerful resignation of himself and all his affairs to his Maker's will and wisdom. Jehovah-jireh, let the Lord provide when and whom he pleases. If we graciously rest in God, God will graciously work for us and work all for good. 3. That God caused a sleep to fall on Adam, and made it a deep sleep, that so the opening of his side might be no grievance to him; while he knows no sin, God will take care he shall feel no pain. When God, by his providence, does that to his people which is grievous to flesh and blood, he not only consults their happiness in the issue, but by his grace he can so quiet and compose their spirits as to make them easy under the sharpest operations. 4. That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage. In this (as in many other things) Adam was a figure of him that was to come; for out of the side of Christ, the second Adam, his spouse the church was formed, when he slept the sleep, the deep sleep, of death upon the cross, in order to which his side was opened, and there came out blood and water, blood to purchase his church and water to purify it to himself. See Eph 5:25, Eph 5:26.
II.The marriage of the woman to Adam.
Marriage is honourable, but this surely was the most honourable marriage that ever was, in which God himself had all along an immediate hand. Marriages (they say) are made in heaven: we are sure this was, for the man, the woman, the match, were all God's own work; he, by his power, made them both, and now, by his ordinance, made them one. This was a marriage made in perfect innocency, and so was never any marriage since,
1.God, as her Father, brought the woman to the man, as his second self, and a help-meet for him. When he had made her, he did not leave her to her own disposal; no, she was his child, and she must not marry without his consent. Those are likely to settle to their comfort who by faith and prayer, and a humble dependence upon providence, put themselves under a divine conduct. That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help-meet for a man.
2.From God, as his Father, Adam received her (Gen 2:23): "This is now bone of my bone. Now I have what I wanted, and which all the creatures could not furnish me with, a help meet for me." God's gifts to us are to be received with a humble thankful acknowledgment of his wisdom in suiting them to us, and his favour in bestowing them on us. Probably it was revealed to Adam in a vision, when he was asleep, that this lovely creature, now presented to him, was a piece of himself, and was to be his companion and the wife of his covenant. Hence some have fetched an argument to prove that glorified saints in the heavenly paradise shall know one another. Further, in token of his acceptance of her, he gave her a name, not peculiar to her, but common to her sex: She shall be called woman, Isha, a she-man, differing from man in sex only, not in nature - made of man, and joined to man.
III.The institution of the ordinance of marriage, and the settling of the law of it, Gen 2:24.
The sabbath and marriage were two ordinances instituted in innocency, the former for the preservation of the church, the latter for the preservation of the world of mankind. It appears (by Mat 19:4, Mat 19:5) that it was God himself who said here, "A man must leave all his relations, to cleave to his wife;" but whether he spoke it by Moses, the penman, or by Adam (who spoke, Gen 2:23), is uncertain. It should seem, they are the words of Adam, in God's name, laying down this law to all his posterity.
1.See here how great the virtue of a divine ordinance is; the bonds of it are stronger even than those of nature. To whom can we be more firmly bound than the fathers that begat us and the mothers that bore us? Yet the son must quit them, to be joined to his wife, and the daughter forget them, to cleave to her husband, Psa 45:10, Psa 45:11.
2.See how necessary it is that children should take their parents' consent along with them in their marriage, and how unjust those are to their parents, as well as undutiful, who marry without it; for they rob them of their right to them, and interest in them, and alienate it to another, fraudulently and unnaturally.
3.See what need there is both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need be well done which is to be done for life.
4.See how firm the bond of marriage is, not to be divided and weakened by having many wives (Mal 2:15) nor to be broken or cut off by divorce, for any cause but fornication, or voluntary desertion.
5.See how dear the affection ought to be between husband and wife, such as there is to our own bodies, Eph 5:28. These two are one flesh; let them then be one soul.
IV.An evidence of the purity and innocency of that state wherein our first parents were created, Gen 2:25.
They were both naked. They needed no clothes for defense against cold nor heat, for neither could be injurious to them. They needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency; they were naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads it. Blushing is now the colour of virtue, but it was not then the colour of innocency. Those that had no sin in their conscience might well have no shame in their faces, though they had no clothes to their backs.
Historical interpretation
Seven Centuries of Reception
12 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.
Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. [Genesis 2:24] But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that commiteth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. [Genesis 2:24] What therefore God hath joined together, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.
The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? [Genesis 2:24] Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. [Genesis 2:24] This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
There were more ribs in Adam, and hands that knew no weariness in God; but not more wives in the eye of God. And accordingly the man of God, Adam, and the woman of God, Eve, discharging mutually (the duties of) one marriage, sanctioned for mankind a type by (the considerations of) the authoritative precedent of their origin and the primal will of God. Finally, "there shall be," said He, "two in one flesh," not three nor four. On any other hypothesis, there would no longer be "one flesh," nor "two (joined) into one flesh." These will be so, if the conjunction and the growing together in unity take place once for all. If, however, (it take place) a second time, or oftener, immediately (the flesh) ceases to be "one," and there will not be "two (joined) into one flesh," but plainly one rib (divided) into more. But when the apostle interprets, "The two shall be (joined) into one flesh" of the Church and Christ, according to the spiritual nuptials of the Church and Christ (for Christ is one, and one is His Church), we are bound to recognise a duplication and additional enforcement for us of the law of unity of marriage, not only in accordance with the foundation of our race, but in accordance with the sacrament of Christ. From one marriage do we derive our origin in each case; carnally in Adam, spiritually in Christ. The two births combine in laying down one prescriptive rule of monogamy. In regard of each of the two, is he degenerate who transgresses the limit of monogamy. Plurality of marriage began with an accursed man. Lamech was the first who, by marrying himself to two women, caused three to be (joined) "into one flesh." [Exortation to Chastity 5]
From the law we heard: “Therefore a man leaves his father and his mother and cleaves to his wife, and they will become one flesh.” This is a great and sublime prophecy. Who actually leaves his father and mother when he takes a wife? This is the meaning of the words: man in his original condition loved and worshiped God, his father, and the Holy Spirit, his mother. He did not have any other love. In order to take a wife, man leaves his mother and father, those whom I mentioned above. His mind is thereby diverted by this world. His soul and mind are driven away from God and drawn into this world that he adores and loves “as a man loves the wife of his youth.” The love for this wife is different from the love for the father and the mother. Scripture adds, “They will become one flesh.” It is true that as some men make one flesh and soul with their wife, and their mind and thoughts are driven away from their father and mother, so those who never take a wife and stay alone may have a single spirit and mind with their father.
He said "a man shall leave his father and his mother and attach himself to his wife " [ Gen. 2:24 ] so that they might be united and the two of them become one, without division, as they were originally.
Then Adam said, “Let the man leave his father and his mother and cling to his wife so that they might be joined and the two might become one” without division as they were from the beginning.
If the union of Adam and Eve is a great mystery in Christ and in the church, it is certain that as Eve was bone of the bones of her husband and flesh of his flesh, we also are members of Christ’s body, bones of his bones and flesh of his flesh.
Where, tell me, did these things come from for him to utter? From what source did he gain knowledge of future events and the fact that the race of human beings should grow into a vast number? Whence, after all, did he come to know that there would be intercourse between man and woman? I mean, the consummation of that intercourse occurred after the fall; up till that time they were living like angels in paradise and so were not burning with desire, not assaulted by other passions, not subject to the needs of nature; on the contrary, they were created incorruptible and immortal, and on that account at any rate they had no need to wear clothes.… So from what source, tell me, did these things come for him to utter? Surely it’s obvious that before his disobedience he had a share in prophetic grace and saw everything through the eyes of the Spirit.
Scripture said, “A man will leave father and mother, and he will cling to his wife, and they will be two in one flesh.” This is what generally happens in the human race. There is no other way to view its plain, historical sense. But more so, this is all prophecy, and the apostle reminds us of this when he says, “For this reason a man will leave his father and mother and he will cling to his wife, and they will be two in one flesh. This is a great mystery; I mean in Christ and in the church.”
Wherefore a man shall leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh. Though the Scripture itself testifies that these words were first said by man, yet the Lord in the Gospel declared that God said them. For He said: Have you not read that He who made them from the beginning made them male and female, and said: For this cause shall a man leave his father and mother and shall cleave to his wife, and they shall be two in one flesh (Matt. XIX, 4), that we might understand from this that, on account of the ecstasy which preceded in Adam, he could have said this divinely as a prophet. Therefore, if Christ adhered to the Church so they would be two in one flesh, how did He leave the Father, how the mother? He left the Father because, being in the form of God, He did not consider it robbery to be equal with God but emptied Himself, taking the form of a servant (Phil. II, 6). This means He left the Father, not because He deserted and departed from the Father, but because He did not appear to men in that form in which He is equal to the Father; just as He left the mother by leaving the Synagogue of the Jews, from whom He was born according to the flesh, and adhering to the Church, which He gathered from all nations, so that in the peace of the New Testament they might be two in one flesh: because, being God with the Father through whom we were made, He became a partaker with us through the flesh, so that we could be the body of that head.
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Summary
Genesis 2:24 stands as the foundational divine declaration for the institution of marriage, presenting God's original blueprint for the sacred union between a man and a woman. It outlines a profound three-fold process: a man is to leave his family of origin, cleave exclusively and permanently to his wife, and through this covenantal commitment, they become one flesh, signifying a holistic unity encompassing physical intimacy, emotional identification, and a shared life purpose. This verse establishes marriage as a unique, divinely ordained relationship, designed for human flourishing and reflecting deeper spiritual realities.
Context
Literary Context
This pivotal verse immediately follows the profound narrative of God's creation of humanity in Genesis 2. After forming Adam and placing him in the Garden, the Lord God declares, "It is not good that the man should be alone". This sets the stage for the creation of Eve, a "helper fit for him" (ezer kenegdo), from Adam's side, symbolizing their intrinsic connection and complementary nature (Genesis 2:21-22). Adam's joyful exclamation upon seeing Eve—"This at last is bone of my bones and flesh of my flesh!" (Genesis 2:23)—is the immediate precursor. Genesis 2:24 serves as the divine commentary and interpretive conclusion to this creation event, establishing the institution of marriage as the intended outcome and proper ordering of the male-female relationship. It moves from the descriptive account of creation to a prescriptive declaration for all humanity.
Historical & Cultural Context
In the ancient Near East (ANE), marriage was primarily a social and economic arrangement, often involving contractual agreements between families, focused on lineage, property, and procreation. Women frequently had limited rights, and polygamy was common. Genesis 2:24 presents a radical departure from these norms. By stating that a man shall "leave" his patriarchal household and "cleave" to his wife, it elevates the status of the wife and the marital bond to an unprecedented level of exclusivity and permanence. This was revolutionary, as it shifted the primary allegiance from the extended family to the new marital unit, emphasizing a unique, dyadic relationship. The concept of "one flesh" also transcended mere procreation, implying a deep personal union that was not necessarily a universal understanding in surrounding cultures. This verse, therefore, establishes a counter-cultural, divinely ordained standard for marriage that stands in stark contrast to prevailing societal practices.
Key Themes
Genesis 2:24 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Foremost is the Divine Institution of Marriage, establishing it as God's original and ideal design for humanity, not merely a human construct. It underscores the Complementarity of Man and Woman, created for mutual partnership and to alleviate solitude, reflecting God's relational nature. The verse also introduces the theme of Covenantal Union, where "leaving and cleaving" signifies a profound, exclusive, and enduring commitment that parallels God's own covenant faithfulness to His people, as seen throughout the Old Testament (e.g., Deuteronomy 7:9). Finally, the concept of Holistic Unity ("one flesh") is a central theme, portraying marriage as a profound intertwining of lives—physically, emotionally, and spiritually—which later becomes a profound theological metaphor for the relationship between Christ and His Church, as explained in Ephesians 5:31-32. This verse thus lays the theological groundwork for all subsequent biblical teaching on marriage and human relationships.
Exposition and Analysis
Key Word Analysis
This primitive root means "to loosen, i.e., relinquish, permit, etc." In the context of Genesis 2:24, it signifies a decisive act of separation from the family of origin. It is not an abandonment, but a reordering of primary allegiance, establishing a new, independent household and a distinct marital unit. This "leaving" implies maturity, autonomy, and a readiness to establish a new relational priority.
A primitive root meaning "to impinge, i.e., cling or adhere; figuratively, to catch by pursuit." This word conveys an intense, adhesive, and unwavering bond. It implies a deep, exclusive, and enduring loyalty, devotion, and attachment. It's the same word used elsewhere to describe Israel's command to cling to the Lord God, underscoring the profound, exclusive, and covenantal nature of the marital bond.
This powerful phrase combines "one" (H259, meaning "united, i.e., one") and "flesh" (H1320, meaning "body, person"). It denotes a holistic, profound unity that encompasses physical intimacy, emotional identification, and a shared life purpose. It signifies that the two individuals become a singular entity, a new creation in God's eyes, sharing a common identity and destiny. It is far more than just a physical union; it represents a comprehensive merging of lives.
Verse Breakdown
"Therefore shall a man leave his father and his mother"
This clause initiates the divine command, linking the institution of marriage directly to the preceding creation narrative. The "therefore" (Hebrew, ʻal-kēn) highlights that marriage is a logical and necessary consequence of God's design for humanity, particularly the creation of Eve as Adam's perfect counterpart. The act of "leaving" signifies a shift in primary allegiance and the establishment of a new, independent household. It is a call to emotional, social, and often physical separation from the parental home, creating the necessary space for the new marital covenant to flourish as the foundational unit.
"and shall cleave unto his wife"
Following the act of separation, this clause commands an intense, adhesive, and exclusive bond with the spouse. The Hebrew word dabaq emphasizes a deep, unwavering loyalty, commitment, and devotion that goes beyond mere affection or cohabitation. This "cleaving" implies fidelity, partnership, mutual support, and a profound, exclusive attachment that forms the emotional and spiritual bedrock of the union, establishing the wife as the man's foremost human relationship.
"and they shall be one flesh"
This culminating declaration describes the profound outcome of the "leaving and cleaving." "One flesh" (basar echad) signifies a holistic unity that transcends mere physical intimacy, though it certainly includes it. It encompasses a complete intertwining of lives—physically, emotionally, spiritually, and relationally. The two individuals become a singular entity in God's eyes, sharing a common identity, purpose, and destiny. This phrase speaks to the indissoluble nature of the marital bond and its comprehensive impact on every dimension of the couple's existence, reflecting a new, unified being.
Literary Devices
Genesis 2:24 is rich with literary significance. It functions primarily as an Etiology, providing a divine explanation for the origin and nature of marriage, directly linking it to the creation of man and woman. The verse also employs Merism in the phrase "father and mother," which represents the totality of one's family of origin, emphasizing a comprehensive reorientation of allegiances. The powerful phrase "one flesh" serves as a profound Metaphor and Symbolism, extending beyond mere physical union to encompass a complete, holistic unity of being—emotional, spiritual, and relational. This metaphorical language elevates the concept of marriage from a social arrangement to a sacred mystery. Furthermore, the progression from "leave" to "cleave" to "one flesh" demonstrates a clear Climax or logical progression, building from separation to adhesion to ultimate unity, highlighting the intentional and transformative nature of the marital covenant.
Theological and Thematic Connections
Genesis 2:24 provides the foundational theological framework for understanding marriage as a divine institution, not a human invention. It establishes God's original and ideal blueprint for the union of man and woman, setting the standard for all subsequent human relationships and family structures. The verse underscores the covenantal nature of marriage, where "leaving and cleaving" signifies a permanent, exclusive, and devoted bond that mirrors God's own faithfulness to His covenants. The profound concept of "one flesh" encapsulates a holistic unity—physical, emotional, spiritual, and relational—pointing to a deep intertwining of lives and identities. This comprehensive unity is presented as a mystery that reflects the very nature of God's relational being and serves as a living parable for the ultimate redemptive relationship between Christ and His Church.
Reflection and Application
Genesis 2:24 offers a timeless and profoundly counter-cultural vision for marriage, calling us away from fleeting commitments and towards a profound, God-ordained unity. In a world that often views marriage as a temporary contract or a self-serving arrangement, this verse challenges us to embrace it as a sacred covenant established by God Himself. It calls for a deliberate reordering of loyalties, where the primary allegiance shifts from the family of origin to the new marital unit, requiring maturity and intentionality. The command to "cleave" demands tenacious loyalty, exclusive devotion, and a commitment to endure through all circumstances, mirroring the faithfulness of God. The pursuit of "one flesh" unity invites couples into a holistic intimacy that encompasses every dimension of their being—physical, emotional, intellectual, and spiritual—fostering deep understanding, mutual support, and shared purpose. This verse reminds us that marriage, when lived according to God's design, is not merely a means to personal happiness but a powerful testimony to God's relational nature and His desire for human flourishing, serving as the foundational unit for a healthy society.
Questions for Reflection
FAQ
Does "leaving father and mother" imply neglect of parental duties or family ties?
No, "leaving" does not mean abandoning or neglecting one's parents. Rather, it signifies a shift in primary allegiance and the establishment of a new, independent family unit. While adult children retain a lifelong responsibility to honor their parents (Exodus 20:12), the marital bond becomes the new foundational relationship, requiring a distinct household, shared life, and the prioritization of the spouse. It is about establishing a new, primary covenant, not severing all ties.
Is the "one flesh" union solely about sexual intimacy?
While sexual intimacy is an integral and unique component of the "one flesh" union, it is not its sole meaning. The Hebrew phrase basar echad (one flesh) encompasses a holistic unity—physical, emotional, spiritual, and relational. It speaks to a profound intertwining of lives, shared identity, mutual support, and a common purpose, reflecting a complete merging of two individuals into a new, singular entity in God's eyes. It signifies a profound, comprehensive bond that impacts every aspect of the couple's existence.
How does Genesis 2:24 relate to the concept of divorce?
Genesis 2:24 establishes the ideal and original design for marriage as a permanent, indissoluble union, where two become "one flesh." Jesus Himself quotes this verse in Matthew 19:5-6 to emphasize that what God has joined together, no human should separate. This verse sets the divine standard for the covenantal permanence of marriage, highlighting God's intention for a lifelong, unbreakable bond. While the Bible acknowledges the reality of divorce in a fallen world due to human sin, Genesis 2:24 consistently serves as the foundational principle against which all deviations are measured, underscoring God's original and enduring design for marital unity.
Christ-Centered Fulfillment
Genesis 2:24 finds its ultimate Christ-centered fulfillment in the profound mystery of Christ's union with His Church. As the Apostle Paul reveals in Ephesians 5:31-32, the "one flesh" union of husband and wife is not merely a human arrangement but a sacred shadow, a living parable, pointing to the redemptive relationship between Christ, the Bridegroom, and the Church, His Bride. Just as a man is to "leave" his family and "cleave" to his wife, Christ "left" His heavenly glory and divine prerogatives (Philippians 2:6-7) to "cleave" to humanity through the Incarnation, ultimately giving Himself sacrificially for His Church (Ephesians 5:25). Through His atoning work, He brings His people into an unbreakable, "one flesh" spiritual union with Himself, thereby perfecting the divine design for intimate relationship, fulfilling the deepest longings for unity and companionship that were first expressed in the Garden of Eden.