(16) Unto the woman he said.--The woman is not cursed as the serpent was, but punished as next in guilt; and the retribution is twofold. First, God greatly multiplies "her sorrow and her conception," that is, her sorrow generally, but especially in connection with pregnancy, when with anguish and peril of life she wins the joy of bringing a man into the world. But also "thy desire shall be to thy husband." In the sin she had been the prime actor, and the man had yielded her too ready an obedience. Henceforward she was to live in subjection to him; yet not unhappy, because her inferiority was to be tempered by a natural longing for the married state and by love towards her master.--Among the heathen the punishment was made very bitter by the degradation to which woman was reduced; among the Jews the wife, though she never sank so low, was nevertheless purchased of her father, was liable to divorce at the husband's will, and was treated as in all respects his inferior. In Christ the whole penalty, as St. Paul teaches, has been abrogated (Galatians 3:28), and the Christian woman is no more inferior to the man than is the Gentile to the Jew, or the bondman to the free.
Verse 16. - Unto the woman he said. Passing judgment on her first who had sinned first, but cursing neither her nor her husband, as "being candidates for restoration" (Tertullian). The sentence pronounced on Eve was twofold. I will greatly multiply thy sorrow and thy conception. A hendiadys for "the sorrow of thy conception" (Gesenius, Bush), though this is not necessary. The womanly and wifely sorrow of Eve was to be intensified, and in particular the pains of parturition were to be multiplied (cf. Jeremiah 31:8). The second idea is more fully explained in the next clause. In sorrow shalt thou bring forth children. Literally, sons, daughters being included. The pains of childbirth are in Scripture emblematic of the severest anguish both of body and mind (cf. Psalm 48:7; Micah 4:9, 10; 1 Thessalonians 5:3; John 16:21; Revelation 12:2). The gospel gives a special promise to mothers (1 Timothy 2:15). "By bringing forth is also meant bringing up after the birth, as in Genesis 50:23" (Ainsworth). And thy desire shall be to thy husband. תְּשׁוּקָה, from שׁוּק to run, to have a vehement longing for a thing, may have the same meaning here as in Song of Solomon 7:10 (Dathe, Rosenmüller, Delitzsch, Keil, Bohlen, Kalisch, Alford); but is better taken as expressive of deferential submissiveness, as in Genesis 4:7 (Luther, Calvin, Le Clerc, Lunge, Macdonald, Speaker's 'Commentary'.) Following the LXX. (ἀποστροφή), Murphy explains it as meaning, "The determination of thy will shall be yielded to thy husband." According to the analogy of the two previous clauses, the precise import of this is expressed in the next, though by many it is regarded as a distinct item in the curse (Kalisch, Alford, Clarke, Wordsworth). And he shall rule over thee. Not merely a prophecy of woman's subjection, but an investiture of man with supremacy over the woman; or rather a confirmation and perpetuation of that authority which had been assigned to the man at the creation. Woman had been given him as an helpmeet (Genesis 2:18), and her relation to the man from the first was constituted one of dependence. It was the reversal of this Divinely-established order that had led to the fall (Genesis 3:17). Henceforth, therefore, woman was to be relegated to, and fixed in, her proper sphere of subordination. On account of her subjection to man's authority a wife is described as the possessed or subjected one of a lord (Genesis 20:3; Deuteronomy 20:22), and a husband as the lord of a woman (Exodus 21:3). Among the Hebrews the condition of the female sex was one of distinct subordination, though not of oppression, and certainly not of slavery, as it too often has been in heathen and Mohammedan countries. Christianity, while placing woman on the same platform with man as regards the blessings of the gospel (Galatians 3:28), explicitly inculcates her subordination to the man in the relationship of marriage (Ephesians 5:22; Colossians 3:18; 1 Peter 3:1)
3:16-19 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 imbittered 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, Isa 53:11; and the pains of death he was held by, are so called, Ac 2:24. Did subjection came in with sin? Christ was made under the law, Ga 4:4. Did the curse come in with sin? Christ was made a curse for us, he died a cursed death, Ga 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,.... 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.
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.