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In the study of literature from any genre, all too often the simplicity of the message is lost in the over analyzing and in particular in the defending of an argument by reducing the whole to its parts.

Reading again this portion with the purpose of Genesis in mind, in view of the whole of scripture which reveals God’s intent from the beginning that marriage reflect the a “one-flesh union” between Christ’s and His Church, and in light of the glorious reality we now experience of God’s intent as members of His Bride, there is a simple and beautiful declaration in Adam’s poetic response to the woman. (Mark alluded to the poetic element in #94).
23 And Adam said:
“This is now bone of my bones
And flesh of my flesh;
She shall be called Woman,
Because she was taken out of Man.”
24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.

In response to seeing the woman, Adam waxed poetic. Poetry by its very nature is emotive. Poetry is not a cerebral response but an affective response. He proclaims that she is one like him—of him. After sorting animals, his emotion is stirred upon seeing Eve, and he proclaims, “Alas! This creature is like me. I recognize her as being of like substance.” His response may include an identification, but that, in my opinion, would be incidental and inconsequential to the intent of his lyrical response because the whole of the poem is that he recognizes one like him for she is of his substance, taken from him. He poetically acknowledges their shared quality.

The commentary in verse 24 explains that it is this emotive response by a man to a woman that compels a man to establish a unique emotional relationship with a woman which culminates in a beautiful expression that mirrors the reality of what has taken place in the heart—two bodies become one.

Poetry is not a cerebral exercise of analysis or diagnosis; therefore, it not analytical or diagnostic. Nothing in these lines of poetry, in the greater narrative of Genesis, of in the meta-narrative of scripture hint of an academic exercise of a role or responsibility by Adam to name the creature. To read this strikingly stirring response as an exercise of Adam’s diagnostic authority and leadership is to dismiss the very nature of his response and to miss the point completely.

Mark, if you can perceive that “Adam’s post fall naming is more a declaration of God’s promise than it is sinful lordship” and a “recognition of God’s grace” (#94), is it inconceivable that Adam’s pre-fall declaration in this poem is not an exercise of authority but a response of joy, happiness, and love in recognizing one who is like him and fits him?

(Cheryl, I accidentally posted this under the post about women being more easily decieved. I regret that. Feel free to delete that post as it was intended for this topic.)