(15, 16) These are two very difficult verses, which should perhaps, be rendered as follows:--

For did He not make [man and his wife, Genesis 2:24] one? and has he [the husband] any superiority of spirit [that he should divorce at will]? And what is this [pair which is become] one? [Answer.] It seeketh a godly seed. Therefore take heed to yourselves [literally, your spirit], and with respect to the wife of thy youth--Let none be faithless.

Verse 15. - And did not he make one? Yet had he the residue of the spirit. The passage has always been a crux, and has received many interpretations. The Anglican rendering (which, however, is probably not correct) is thus explained: God made at first one man and one woman, to show the oneness of marriage, and God gave man the breath of life and the residue to the woman; he made them both equally living souls; therefore divorce was never contemplated in the first institution of marriage. Others take "one" to mean Abraham, and explain: Abraham did not do so, i.e. did not repudiate his legitimate wife, though barren; and he had a share of the spirit of right, or he had excellence of spirit. But these are very forced interpretations, and do not occur naturally from a consideration of the words. The Hebrew may be translated more satisfactorily, Not any one has done so who has a remnant of the spirit (ruach)." No one acts as you have done who has in him any of that Divine life which God at first breathed into man; in other words, no man of conscience and virtue has ever thus divorced his wife. The reading of the Septuagint varies here, the Vatican manuscript giving, Οὐ καλὸν ἐποίησε; "Did he not well?" and the Alexandrian, οὐκ ἄλλος ἐποίησε: but both seem to imply an interpretation such as we have just given. And wherefore one? That he might seek a godly seed. Why did one act in this way? was it that he might have godly children? Surely not. No one would divorce his lawful Hebrew wife, and marry an idolatress, who wished to leave a holy posterity behind him. Many commentators, thinking that Abraham is here meant, and that the prophet is meeting an objection which might be founded upon his action with regard to Hagar, translate, "And what did the one? He was seeking a godly seed." Abraham at Sarah's request took Hagar to wife, in order to have the promised seed; he dismissed her in order to carry out the purpose of God in confining the promise to Isaac. Therefore his conduct is no support for those who repudiate their own wives and marry strange women, not to raise up children for God, but to satisfy their carnal lusts. It is difficult, however, to see how the prophet's hearers could have understood the allusion without further explanation. As Ribera pithily observes (quoted by Knabenbauer), "Neque ita clare ex re allata designatur (Abraham), ut non potius divinatione quam explicatione opus sit ad eum eruendum." It may also be remarked that the reference to the patriarch would not have been altogether successful, if the auditors remembered the Keturahites, who, though sprung from Abraham, were not "a godly seed." The LXX. has, Καὶ εἴπατε, τί ἄλλο η} σπέρμα ζητεῖ ὁ Θεός; "And ye said, What else than seed doth God seek?" as if the increase of population, from whatever source, was the only object required. This may have been one thought of the people, but it can hardly be got out of the present Hebrew text. Take heed to your spirit. Beware lest ye lose the spirit which God has given you. By acting thus contrary to conscience and the light vouchsafed to them, they ran the risk of being deprived altogether of this heavenly guide, and losing all distinction between right and wrong.

2:10-17 Corrupt practices are the fruit of corrupt principles; and he who is false to his God, will not be true to his fellow mortals. In contempt of the marriage covenant, which God instituted, the Jews put away the wives they had of their own nation, probably to make room for strange wives. They made their lives bitter to them; yet, in the sight of others, they pretend to be tender of them. Consider she is thy wife; thy own; the nearest relation thou hast in the world. The wife is to be looked on, not as a servant, but as a companion to the husband. There is an oath of God between them, which is not to be trifled with. Man and wife should continue to their lives' end, in holy love and peace. Did not God make one, one Eve for one Adam? Yet God could have made another Eve. Wherefore did he make but one woman for one man? It was that the children might be made a seed to serve him. Husbands and wives must live in the fear of God, that their seed may be a godly seed. The God of Israel saith that he hateth putting away. Those who would be kept from sin, must take heed to their spirits, for there all sin begins. Men will find that their wrong conduct in their families springs from selfishness, which disregards the welfare and happiness of others, when opposed to their own passions and fancies. It is wearisome to God to hear people justify themselves in wicked practices. Those who think God can be a friend to sin, affront him, and deceive themselves. The scoffers said, Where is the God of judgement? but the day of the Lord will come.And did not he make one?.... That is, did not God make one man, and out of his rib one woman? did he not make man, male and female? did he not make one pair, one couple, only Adam and Eve, whom he joined together in marriage? or rather, did he not make one woman only, and brought her to Adam to be his wife? which shows that his intention and will were, that one man should have but one wife at a time; the contrary to which was the then present practice of the Jews:

Yet had he the residue of the spirit; it was not for want of power that he made but one woman of Adam's rib, and breathed into her the breath of life, or infused into her a human soul or spirit; he could have made many women at the same time; and as the Father of spirits, having the residue of them with him, or a power left to make as many as he pleased, he could have imparted spirits unto them, and given Adam more wives than one:

And wherefore one? what is the reason why he made but one woman, when he could have made ten thousand, or as many as he pleased? the answer is,

That he might seek a godly seed; or "a seed of God" (d); a noble excellent seed; a legitimate offspring, born in true and lawful wedlock; see 1 Corinthians 7:14 a seed suitable to the dignity of human nature, made after the image of God, and not like that of brute beasts, promiscuous and uncertain:

Therefore take heed to your spirit; to your affections, that they do not go after other women, and be led thereby to take them in marriage, and to despise and divorce the lawful wife, as it follows:

and let none deal treacherously with the wife of his youth; by marrying another, or divorcing her: these words are differently rendered and interpreted by some; but the sense given seems to be the true one, and most agreeable to the scope of the place. Some render the first clause, "hath not one made?" (e) that is, did not the one God, who is the only living and true God, make one man or one woman? and then the sense is the same as before; or did not that one God make, constitute, and appoint, that the woman should be the man's companion, and the wife of his covenant, as in the latter part of the preceding verse Malachi 2:13? or, "did not one do?" (f) that is, so as we have done, take another wife besides the wife of his youth? and so they are the words of the people to the prophets, justifying their practice by example; by the example of Abraham, whom some of the Jewish writers think is intended by the "one", as in Isaiah 51:2. The Targum is,

"was not one Abraham alone, from whom the world was created?''

or propagated. Kimchi gives it as his own sense, in these words;

"Abraham, who was one, and the father of all that follow him in his faith, did not do as ye have done; for he did not follow his lust, nor even marry Sarah, but so that he might cause the seed of God to remain;''

yet he mentions it as his father's sense, that they are the words of the people to the prophet, expressed in a way of interrogation, saying, did not our father Abraham, who was one, do as we have done? who left his wife, and married Hagar his maid, though he had the residue or excellency of the spirit, and was a prophet; to whom the prophet replies, and what did that one seek? a godly seed; which is, as if it was said, when he married Hagar, it was to seek a seed, because he had no seed of Sarah his wife. A seed was promised him, in which all nations of the earth were to be blessed; he sought not to gratify his lust, but to obtain this seed, the Messiah, to whom the promises were made, as the apostle argues, Galatians 3:16 "he saith not, and to seeds as of many; but as of one, and to thy seed, which is Christ"; called here the "godly seed", or the "seed God" (g), as some choose to render the words; that is, that seed which is God, who is a divine Person, God and man in one person; or which is of God, of his immediate production, without the help of a man; which the Jews call the seed that comes from another place, and which they use as a periphrasis of the Messiah. So on those words in Genesis 4:25, "she called his name Seth, for God hath appointed me another seed",

"says R. Tanchuma, in the name of R. Samuel, she has respect to that seed which comes from another place; and what is this? this is the King Messiah (h).''

And the same Rabbi elsewhere (i) observes, on those words in Genesis 19:32, "that we may preserve seed of our father",

"it is not written, that we may preserve a son of our father, but that we may preserve seed of our father; that seed which is he that comes from another place; and what is this? this is the King Messiah.''

Now as Abraham had the promise of a son, and his wife was barren, he took the method he did that he might have one, the son of the promise, a type of the Messiah, and from whom he should spring; and this is sufficient to justify him in it: besides, he did not deal treacherously with Sarah his wife, for it was with her good will and by her authority he did this thing; but do you take heed to your spirit, that no one of you deal treacherously with the wife of his youth, to leave her, and marry the daughter of a strange God: and much the same sense Jarchi takes notice of as the Agadah, or the interpretation of their ancient Rabbins. Some render the words, "and not one does this"; that is, deals treacherously with the wife of his youth, that has the residue of the spirit, or the least spark of the Spirit of God in him; and how should anyone do it, seeking a godly seed? therefore take heed to your spirit, &c.; so De Dieu. But according to others the sense is,

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