16 To the woman he said, "I will greatly multiply your pain in childbirth. In pain you will bring forth children. Your desire will be for your husband, and he will rule over you."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Unto the woman he said. In order that the majesty of the judge may shine the more brightly, God uses no long disputation; whence also we may perceive of what avail are all our tergiversations with him. In bringing the serpent forward, Eve thought she had herself escaped. God, disregarding her cavils, condemns her. Let the sinner, therefore, when he comes to the bar of God, cease to contend, lest he should more severely provoke against himself the anger of him whom he has already too highly offended. We must now consider the kind of punishment imposed upon the woman. When he says, I will multiply thy pains,' he comprises all the trouble women sustain during pregnancy [1] It is credible that the woman would have brought forth without pain, or at least without such great suffering, if she had stood in her original condition; but her revolt from God subjected her to inconveniences of this kind. The expression, pains and conception,' is to be taken by the figure hypallage, [2] for the pains which they endure in consequence of conception. The second punishment which he exacts is subjection. For this form of speech, "Thy desire shall be unto thy husband," is of the same force as if he had said that she should not be free and at her own command, but subject to the authority of her husband and dependent upon his will; or as if he had said, Thou shalt desire nothing but what thy husband wishes.' As it is declared afterwards, Unto thee shall be his desire, (Genesis 4:7.) Thus the woman, who had perversely exceeded her proper bounds, is forced back to her own position. She had, indeed, previously been subject to her husband, but that was a liberal and gentle subjection; now, however, she is cast into servitude.
1 - "Quum dicit, Multiplicabo dolores, complecitur quicquid molestiae sustinent mulieres, ex quo gravidae esse incipiunt, fastidium cibi, deliquia, lassitudines, aliaque innumera, usque dum ventum est ad partum, qui acerbissima tormenta secum affert. Est enim credibile," etc.
2 - The use of one word for another.
The sentence of the woman Genesis 3:16 consists of three parts: the former two regard her as a mother, the last as a wife. Sorrow is to be multiplied in her pregnancy, and is also to accompany the bearing of children. This sorrow seems to extend to all the mother's pains and anxieties concerning her offspring. With what solicitude she would long for a manifestation of right feeling toward the merciful God in her children, similar to what she had experienced in her own breast! What unutterable bitterness of spirit would she feel when the fruits of disobedience would discover themselves in her little ones, and in some of them, perhaps, gather strength from year to year!
The promise of children is implicitly given in these two clauses. It came out also incidentally in the sentence of the serpent. What a wonderful conception is here presented to the minds of the primeval pair! Even to ourselves at this day the subject of race is involved in a great deal of mystery. We have already noticed the unity of the race in its head. But the personality and responsibility of individuals involve great and perplexing difficulties. The descent of a soul from a soul is a secret too deep for our comprehension. The first man was potentially the race, and, so long as he stands alone, actually the whole race for the time. His acts, then, are those not merely of the individual, but of the race. If a single angel were to fall, he falls alone. If the last of a race were to fall, he would in like manner involve no other in his descent. But if the first of a race falls, before he has any offspring, the race has fallen. The guilt, the depravity, the penalty, all belong to the race. This is a great mystery. But it seems to follow inevitably from the constitution of a race, and it has clear evidences of its truth both in the facts and the doctrines of the Bible.
When we come to view the sin of our first parents in this light, it is seen to entail tremendous consequences to every individual of the race. The single transgression has involved the guilt, the depravity, and the death, not only of Adam, but of that whole race which was in him, and thus has changed the whole character and condition of mankind throughout all time.
In the instructions going before and coming after are found the means of training up these children for God. The woman has learned that God is not only a righteous judge, but a forbearing and merciful Father. This was enough for her at present. It enabled her to enter upon the journey of life with some gleams of hope amidst the sorrows of the family. And in the experience of life it is amazing what a large proportion of the agreeable is mingled with the troubles of our fallen race. The forbearance and goodness of God ought in all reason and conscience to lead us back to a better feeling toward him.
The third part of her sentence refers to her husband - "Thy desire shall be to thy husband, and he shall rule over thee." This is evidently a piece of that retributive justice which meets us constantly in the administration of God. The woman had taken the lead in the transgression. In the fallen state, she is to be subject to the will of her husband. "Desire" does not refer to sexual desire in particular. Genesis 4:7. It means, in general, "turn," determination of the will. "The determination of thy will shall be yielded to thy husband, and, accordingly, he shall rule over thee." The second clause, according to the parallel structure of the sentence, is a climax or emphatic reiteration of the first, and therefore serves to determine its meaning. Under fallen man, woman has been more or less a slave. In fact, under the rule of selfishness, the weaker must serve the stronger. Only a spiritual resurrection will restore her to her true place, as the help-meet for man.
Unto the woman he said - She being second in the transgression is brought up the second to receive her condemnation, and to hear her punishment: I will greatly multiply, or multiplying I will multiply; i.e., I will multiply thy sorrows, and multiply those sorrows by other sorrows, and this during conception and pregnancy, and particularly so in parturition or child-bearing. And this curse has fallen in a heavier degree on the woman than on any other female. Nothing is better attested than this, and yet there is certainly no natural reason why it should be so; it is a part of her punishment, and a part from which even God's mercy will not exempt her. It is added farther, Thy desire shall be to thy husband - thou shalt not be able to shun the great pain and peril of child-bearing, for thy desire, thy appetite, shall be to thy husband; and he shall rule over thee, though at their creation both were formed with equal rights, and the woman had probably as much right to rule as the man; but subjection to the will of her husband is one part of her curse; and so very capricious is this will often, that a sorer punishment no human being can well have, to be at all in a state of liberty, and under the protection of wise and equal laws.
Unto the woman he said, I will greatly multiply thy (r) sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.
(r) The Lord comforts Adam by the promise of the blessed seed, and also punishes the body for the sin which the soul should have been punished for; that the spirit having conceived hope of forgiveness might live by faith. (1-Corinthians 14:34).
Unto the woman he said,.... The woman receives her sentence next to the serpent, and before the man, because she was first and more deeply in the transgression, and was the means of drawing her husband into it.
I will greatly multiply thy sorrow and thy conception, or "thy sorrow of thy conception" (a), or rather "of thy pregnancy" (b); since not pain but pleasure is perceived in conception, and besides is a blessing; but this takes in all griefs and sorrows, disorders and pains, from the time of conception or pregnancy, unto the birth; such as a nausea, a loathing of food, dizziness, pains in the head and teeth, faintings and swoonings, danger of miscarriage, and many distresses in such a case; besides the trouble of bearing such a burden, especially when it grows heavy: and when it is said, "I will greatly multiply", or "multiplying I will multiply" (c), it not only denotes the certainty of it, but the many and great sorrows endured, and the frequent repetitions of them, by often conceiving, bearing, and bringing forth:
in sorrow shall thou bring forth children, sons and daughters, with many severe pangs and sharp pains, which are so very acute, that great tribulations and afflictions are often in Scripture set forth by them: and it is remarked by naturalists (d), that women bring forth their young with more pain than any other creature:
and thy desire shall be to thy husband, which some understand of her desire to the use of the marriage bed, as Jarchi, and even notwithstanding her sorrows and pains in child bearing; but rather this is to be understood of her being solely at the will and pleasure of her husband; that whatever she desired should be referred to him, whether she should have her desire or not, or the thing she desired; it should be liable to be controlled by his will, which must determine it, and to which she must be subject, as follows:
and he shall rule over thee, with less kindness and gentleness, with more rigour and strictness: it looks as if before the transgression there was a greater equality between the man and the woman, or man did not exercise the authority over the woman he afterwards did, or the subjection of her to him was more pleasant and agreeable than now it would be; and this was her chastisement, because she did not ask advice of her husband about eating the fruit, but did it of herself, without his will and consent, and tempted him to do the same.
(a) "tuum dolorem etiam conceptus tui", Junius & Tremellius, Piscator; "tuum dolorem conceptus tui", Drusius, Noldius, p. 315. No. 1978. (b) "Praegnationis sive gestationis", Gataker. (c) "multiplicando multiplicabo", Pagninus, Montanus. (d) Aristotel. Hist. Animal. l. 7. c. 9.
The woman, for her sin, is condemned to a state of sorrow, and of subjection; proper punishments of that sin, in which she had sought to gratify the desire of her eye, and of the flesh, and her pride. Sin brought sorrow into the world; that made the world a vale of tears. No wonder our sorrows are multiplied, when our sins are so. He shall rule over thee, is but God's command, Wives, be subject to your own husbands. If man had not sinned, he would always have ruled with wisdom and love; if the woman had not sinned, she would always have obeyed with humility and meekness. Adam laid the blame on his wife; but though it was her fault to persuade him to eat the forbidden fruit, it was his fault to hearken to her. Thus men's frivolous pleas will, in the day of God's judgment, be turned against them. God put marks of displeasure on Adam. 1. His habitation is cursed. God gave the earth to the children of men, to be a comfortable dwelling; but it is now cursed for man's sin. Yet Adam is not himself cursed, as the serpent was, but only the ground for his sake. 2. His employments and enjoyments are embittered to him. Labour is our duty, which we must faithfully perform; it is part of man's sentence, which idleness daringly defies. Uneasiness and weariness with labour are our just punishment, which we must patiently submit to, since they are less than our iniquity deserves. Man's food shall become unpleasant to him. Yet man is not sentenced to eat dust as the serpent, only to eat the herb of the field. 3. His life also is but short; considering how full of trouble his days are, it is in favour to him that they are few. Yet death being dreadful to nature, even when life is unpleasant, that concludes the punishment. Sin brought death into the world: if Adam had not sinned, he had not died. He gave way to temptation, but the Saviour withstood it. And how admirably the satisfaction of our Lord Jesus, by his death and sufferings, answered the sentence passed on our first parents! Did travailing pains come with sin? We read of the travail of Christ's soul, Isaiah 53:11; and the pains of death he was held by, are so called, Acts 2:24. Did subjection came in with sin? Christ was made under the law, Galatians 4:4. Did the curse come in with sin? Christ was made a curse for us, he died a cursed death, Galatians 3:13. Did thorns come in with sin? He was crowned with thorns for us. Did sweat come in with sin? He sweat for us, as it had been great drops of blood. Did sorrow come in with sin? He was a man of sorrows; his soul was, in his agony, exceeding sorrowful. Did death come in with sin? He became obedient unto death. Thus is the plaster as wide as the wound. Blessed be God for his Son our Lord Jesus Christ.
unto the woman he said, I will greatly multiply thy sorrow--She was doomed as a wife and mother to suffer pain of body and distress of mind. From being the help meet of man and the partner of his affections [Genesis 2:18, Genesis 2:23], her condition would henceforth be that of humble subjection.
It was not till the prospect of victory had been presented, that a sentence of punishment was pronounced upon both the man and the woman on account of their sin. The woman, who had broken the divine command for the sake of earthly enjoyment, was punished in consequence with the sorrows and pains of pregnancy and childbirth. "I will greatly multiply (הרבּה is the inf. abs. for הרבּה, which had become an adverb: vid., Ewald, 240c, as in Genesis 16:10 and Genesis 22:17) thy sorrow and thy pregnancy: in sorrow thou shalt bring forth children." As the increase of conceptions, regarded as the fulfilment of the blessing to "be fruitful and multiply" (Genesis 1:28), could be no punishment, והרנך must be understood as in apposition to עצּבונך thy sorrow (i.e., the sorrows peculiar to a woman's life), and indeed (or more especially) thy pregnancy (i.e., the sorrows attendant upon that condition). The sentence is not rendered more lucid by the assumption of a hendiadys. "That the woman should bear children was the original will of God; but it was a punishment that henceforth she was to bear them in sorrow, i.e., with pains which threatened her own life as well as that of the child" (Delitzsch). The punishment consisted in an enfeebling of nature, in consequence of sin, which disturbed the normal relation between body and soul. - The woman had also broken through her divinely appointed subordination to the man; she had not only emancipated herself from the man to listen to the serpent, but had led the man into sin. For that, she was punished with a desire bordering upon disease (תּשׁוּקה from שׁוּק to run, to have a violent craving for a thing), and with subjection to the man. "And he shall rule over thee." Created for the man, the woman was made subordinate to him from the very first; but the supremacy of the man was not intended to become a despotic rule, crushing the woman into a slave, which has been the rule in ancient and modern Heathenism, and even in Mahometanism also-a rule which was first softened by the sin-destroying grace of the Gospel, and changed into a form more in harmony with the original relation, viz., that of a rule on the one hand, and subordination on the other, which have their roots in mutual esteem and love.
We have here the sentence past upon the woman; she is condemned to a state of sorrow and a state of subjection: proper punishments of a sin in which she had gratified her pleasure and her pride. She is here put into a state of sorrow; one particular of which only is instanced in, that in bringing forth children, but it includes all those impressions of grief and fear which the mind of that tender sex is most apt to receive, and all the common calamities which they are liable to. It is God that multiplies our sorrows, I will do it: God, as a righteous Judge, doth it, which ought to silence us under all our sorrows; as many as they are we have deserved them all, and more: nay, God as a tender Father doth it for our necessary correction, that we may be humbled for sin, and weaned from it. She is here put into a state of subjection: the whole sex, which by creation was equal with man, is for sin made inferior.
*More commentary available at chapter level.