Gen 2:5

“"On the day God made heaven and earth," the text goes on, "before any grass of the field appeared on the earth or any crop of the field sprouted, since God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring (100a) used to flow out of the ground and water the whole face of the earth." , [ Gen 2:5 ] Great is the treasure concealed in these brief words hence the need for us to unfold the meaning of the text with great sagacity, under the guidance of God's grace, and to lead you to share in this spiritual wealth. The Holy Spirit, after all, in his foreknowledge of future events wishes to prevent anyone's being able to engage in controversy later on, and in opposition to Sacred Scripture to set notions from their own reasoning against the dogmas of the Church; so now again, after teaching us the order of created things what was created first and what second and the fact that from the earth in compliance with the Lord's word and direction the earth produced plants and was stirred into pangs of fertility, without depending on the sun for assistance (how could it, after all, the sun not yet being created?) nor on the moisture from showers, nor on human labor (100b) (human beings, after all, not having been brought forth), accordingly once again he makes mention of all the items one by one so as to stop the unbridled tongue of people spoiling to make a show of their shamelessness. What in fact does he say? "On the day God made heaven and earth before any grass of the field appeared on the earth or any crop of the field sprouted. God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring used to flow out of the ground and water the whole face of the earth." He intends to convey the fact that by his word and direction things not existing previously were brought into existence, and what had not been, came into view all of a sudden. 'Crop' means what springs from the soil: when it says 'crop' it means plants of all kinds. And in teaching us about showers, again Sacred Scripture added, "God, you see, had not sent rain on the earth " that is to say, no showers had so far been sent from on high. (100c) And after this it finally shows us that there was no dependence on human labor either: "There was no human being," it says, remember, "to till the soil" [ Gen 2:5 ] as if to shout aloud and tell every one coming later: Listen to this and learn how everything springing from the earth was produced, and don't think it was all due to the care of people working the soil, nor attribute its birth pangs of fertility to them but to the word and direction given it from the beginning by the Creator. All this happens that you may learn that there was no dependence on the assistance of the other elements for the growth of its plants; instead, what was required was the direction of the Creator. What is really remarkable and surprising is that the one who now by his own word awakens the earth to germination of so many plants and demonstrates his own power surpassing human reasoning, this same earth, heavy as it is (100d) and supporting such a huge universe on its back, he rested on the waters as foundation, as the inspired author says, "He who rests the earth on the waters as foundation." [ Ps 136:6 ] What human reasoning could arrive at this design? I mean, when people build their houses and have in mind to sink foundations, they first dig a hole: if on reaching some depth they see a trace of dampness, they take every step to remove it all and only then sink the foundations. By comparison with this the Creator of all creates everything in a way contrary to humankind so that you may learn even from this his ineffable power and the fact that, when he wishes, the very elements can be seen to per form in a way contrary to their own abilities in compliance with the Creator's wishes. To make this subject clearer to you, let us make you familiar with the preceding point and then pass on to the next. You see, it is contrary to the nature of the waters to carry a heavy body in this way; and, again, it is foreign to the earth to take its position on such a foundation. Why do you marvel at this? After all, if you take it into your head to study each created thing, you will encounter the infinite power of the Creator and the fact that by his own will he governs all visible things. This, in fact, can be seen happening also in the case of fire: though it has the capacity to burn up, and it prevails over everything, consuming all material of stone, wood, iron and other bodies with ease, yet when the Creator so directed, it left untouched delicate and perishable bodies and, in fact, kept the children unharmed in the middle of the furnace. [ Dan 3 ] Don't be surprised if it left these bodies untouched and if, in fact, this irrational element demonstrated (101b) the kind of restraint that cannot be described. You see, it did not so much as harm their hair; instead, it formed a circle around them and kept them inside it; the substance of the fire, as it were, responded in obedience, and in compliance with the Lord's direction it kept those excellent children safe and sound, so that they moved about in the furnace with such ease as though strolling through a meadow or garden. And, lest anyone think that what they saw was not a fire at work, the loving Lord for that purpose did not hamper its efficacy; instead, he allowed its burning qualities to remain active, rendering his servants proof against its harmful effect but ensuring that those who thrust them in might learn the extent of the power of the Lord of all: the fire showed its force against them, burning and consuming them as they stood outside the furnace while at the same time encircling the children inside. Do you see how, whenever the Lord wishes, (101c) each of the elements changes its properties into the very opposite? The Lord, you see, is also Creator, and he governs everything according to his own will. Do you want to see this very thing happening also in the case of the waters? Well, just as in the present case the fire refrained from harming the people right inside it, on the one hand, neglecting to exercise its own power, while, on the other hand, it exercised that power in the case of those who happened to be outside it, in like manner we will see the waters drowning some but giving way be fore others so that they crossed over in safety. Remember in this connection, I ask you, Pharaoh and the Egyptians, and the people of the Hebrews, how the latter by the Lord's command and under the leadership of the great Moses crossed the Red Sea in this way as though across dry land, whereas the Egyptians with Pharaoh wanted to go the same way as the He brews, (101d) but were submerged and drowned. Thus even the elements know how to respect the Lord's servants and to keep in check their own impulse. Let us hear an account of the number of times we have betrayed our own salvation through being hot-tempered, and angry, and a prey to the other passions through our indifference, and let us imitate the great obedience of these elements, irrational though they are, while we are endowed with the gift of reason. After all, if fire, which has such capacity to burn, which is so fierce, left untouched in that fashion delicate and perishable bodies, what allowance can be made for human beings not prepared to check their own rage despite the Lord's command and eliminate resentment against their neighbor? What is even worse is the fact that fire, while having this property mean, to burn did not demonstrate this capacity, whereas the human being, a creature gentle, and rational, and mild, behaves in a manner contrary to its nature and through indifference (102a) casts itself in the mold of the wild beasts. Hence even Sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason: some times it calls them dogs on account of their shameful and headstrong behavior "Dumb dogs are they," it says, remember, "unable even to bark" [ Isa 56:10 ] at other times horses on account of their unbridled appetites "They turned into rutting horses, each neighing after his neighbor's wife" [ Jer 5:8 ] at other times asses for their folly and stupidity-- "He has resembled the monsters that lack all intelligence," it says, remember, "and has become like them" [ Ps 49:13 ] --at other times lions and leopards on account of their greed and rapacity, at other times serpents because of their deceit-- "Poison of serpents," it says, "on their lips " [ Ps 140:3 ] -- whereas at other times it called them snakes and vipers on account of their venom and malice, as blessed John cried aloud in these words: "Snakes, brood of vipers, who has shown you how to flee from the wrath to come?" [ Matt 3:7 ] (102b) And it adds other names appropriate to the various passions in the hope that eventually they may feel ashamed of this behavior and turn back to their true nobility, coming to terms with their true nature and giving the laws of God pride of place before their own passions to which through sloth they have given themselves up.”

“The earth in compliance with the Lord's word and direction produced plants and was stirred into pangs of fertility without depending on the sun for assistance (how could it, after all, the sun not yet being created?), nor on the moisture from showers, nor on human labor (human beings, after all, not having been brought forth).”

“Why after mentioning heaven and earth does this passage add "vegetation of the field and food" while remaining silent about so many other things that are in heaven and earth or even the sea, unless it wants "vegetation of the field" to be understood as an invisible created thing such as the soul? For "field" is often used figuratively in Scripture to represent the world.… Further on it adds "before they were upon the earth," which means "before the soul sinned." For once the soul was soiled with earthly desires, it was as if the soul was born on the earth, or its essence derived from the earth.”

“טרם יהיה בארץ WAS NOT YET IN THE EARTH — Wherever טרם occurs in the Scriptures it means “not yet” and does not mean “before”. It cannot be made into a verbal form, saying הטרים as one says הקדים (verbal form of קדם) and this passage proves that this is the meaning and not "before" as well as another (Exodus 9:30), כי טרם תראון “that ye do not yet fear the Lord”. Therefore you must explain this verse also thus: “No plant of the field was yet in the earth” at the time when the creation of the world was completed on the sixth day before man was created, and וכל עשב השדה טרם יצמח means “and every herb of the field had not yet grown”. But as regards the third day of creation about which it is written “The earth brought forth etc.” this does not signify that they came forth above the ground but that they remained at the opening of the ground (i. e. just below the surface) until the sixth day (Chullin 60a). כי לא המטיר BECAUSE GOD HAD NOT CAUSED IT TO RAIN — And what is the reason that God had not caused it to rain? כי אדם אין לעבוד את האדמה BECAUSE THERE WAS NO MAN TO TILL THE GROUND, and there was, therefore, no one to recognize the utility of rain. When Adam came (was created), however, and he realised that it was necessary for the world, he prayed for it and it fell, so that trees and verdure sprang forth. ה' אלהים THE LORD GOD — The Lord (יהוה) is His Name, whereas אלהים signifies that He is Ruler and Judge over all. This, too, is its meaning, according to the plain sense, wherever it occurs: The Lord who is God (Ruler and Judge).”

“AND EVERY SHRUB OF THE FIELD. In the opinion of our Rabbis in Bereshith Rabbah, [every herb of the field created] on the third day [did not come forth above the ground but] they remained just below the surface of the earth, and on the sixth day they grew after He caused rain to fall on them. In my opinion, in accordance with the plain meaning of Scripture, on the third day the earth did bring forth the grass and the fruit trees in their full-grown stature and quality as He commanded concerning them. And now Scripture tells that there was no one to plant and sow them for future purposes, and the earth would not produce until a mist would come up from it and water it, and man was formed who would work it — to seed, to plant, and to guard. This is the meaning of the shrub of the field… had not yet grown. It does not say “the shrub of the ground” for only a place which is cultivated is called “field,” as in Which thou hast sown in the field and We will not pass through field or through vineyard. This is the course of the world that was to be following the six days of creation and forever after, that due to the mist the heavens will bring down rain, and due to the rains the earth will make the seeds that are sown in it to spring up.”

“And every plant of the field, before it was in the earth,.... That is, God made it, even he who made the heavens and the earth; for these words depend upon the preceding, and are in close connection with them; signifying that the plants of the field, which were made out of the earth on the third day, were made before any were planted in it, or any seed was sown therein from whence they could proceed, and therefore must be the immediate production of divine power: and every herb of the field before it grew: those at once sprung up in perfection out of the earth, before there were any that budded forth, and grew up by degrees to perfection, as herbs do now: for the Lord God had not caused it to rain upon the earth: so that the production of plants and herbs in their first formation could not be owing to that; since on the third day, when they were made, there was no sun to exhale and draw up the waters into the clouds, in order to be let down again in showers of rain: and there was not a man to till the ground; who was not created till the sixth day, and therefore could have no concern in the cultivation of the earth, and of the plants and herbs in it; but these were the produce of almighty power, without the use of any means: some Jewish writers (f), by the plant and herb of the field, mystically understand the first and second Messiah, for they sometimes feign two; see Isa 4:2. (f) Zohar in Gen. fol. 32. 4.”

“Every plant of the field before it was in the earth - It appears that God created every thing, not only perfect as it respects its nature, but also in a state of maturity, so that every vegetable production appeared at once in full growth; and this was necessary that man, when he came into being, might find every thing ready for his use.”

“The account in vv. 5-25 is not a second, complete and independent history of the creation, nor does it contain mere appendices to the account in Gen 1; but it describes the commencement of the history of the human race. This commencement includes not only a complete account of the creation of the first human pair, but a description of the place which God prepared for their abode, the latter being of the highest importance in relation to the self-determination of man, with its momentous consequences to both earth and heaven. Even in the history of the creation man takes precedence of all other creatures, as being created in the image of God and appointed lord of all the earth, though he is simply mentioned there as the last and highest link in the creation. To this our present account is attached, describing with greater minuteness the position of man in the creation, and explaining the circumstances which exerted the greatest influence upon his subsequent career. These circumstances were-the formation of man from the dust of the earth and the divine breath of life; the tree of knowledge in paradise; the formation of the woman, and the relation of the woman to the man. Of these three elements, the first forms the substratum to the other two. Hence the more exact account of the creation of Adam is subordinated to, and inserted in, the description of paradise (Gen 2:7). In Gen 2:5 and Gen 2:6, with which the narrative commences, there is an evident allusion to paradise: "And as yet there was (arose, grew) no shrub of the field upon the earth, and no herb of the field sprouted; for Jehovah El had not caused it to rain upon the earth, and there was no man to till the ground; and a mist arose from the earth and watered the whole surface of the ground." היה in parallelism with צמח means to become, to arise, to proceed. Although the growth of the shrubs and sprouting of the herbs are represented here as dependent upon the rain and the cultivation of the earth by man, we must not understand the words as meaning that there was neither shrub nor herb before the rain and dew, or before the creation of man, and so draw the conclusion that the creation of the plants occurred either after or contemporaneously with the creation of man, in direct contradiction to Gen 1:11-12. The creation of the plants is not alluded to here at all, but simply the planting of the garden in Eden. The growing of the shrubs and sprouting of the herbs is different from the creation or first production of the vegetable kingdom, and relates to the growing and sprouting of the plants and germs which were called into existence by the creation, the natural development of the plants as it had steadily proceeded ever since the creation. This was dependent upon rain and human culture; their creation was not. Moreover, the shrub and herb of the field do not embrace the whole of the vegetable productions of the earth. It is not a fact that the field is used in the second section in the same sense as the earth in the first." שׂדה is not "the widespread plain of the earth, the broad expanse of land," but a field of arable land, soil fit for cultivation, which forms only a part of the "earth" or "ground." Even the "beast of the field" in Gen 2:19 and Gen 3:1 is not synonymous with the "beast of the earth" in Gen 1:24-25, but is a more restricted term, denoting only such animals as live upon the field and are supported by its produce, whereas the "beast of the earth" denotes all wild beasts as distinguished from tame cattle and reptiles. In the same way, the "shrub of the field" consists of such shrubs and tree-like productions of the cultivated land as man raises for the sake of their fruit, and the "herb of the field," all seed-producing plants, both corn and vegetables, which serve as food for man and beast. - The mist (אד, vapour, which falls as rain, Job 36:27) is correctly regarded by Delitzsch as the creative beginning of the rain (המטיר) itself, from which we may infer, therefore, that it rained before the flood.”