And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up its place with flesh;
All Commentaries on Genesis 2:21 Go To Genesis 2
Ambrose of Milan
AD 397
What does the phrase 'deep sleep' signify? Does it not mean that when we contemplate a conjugal union we seem to be turning our eyes gradually in the direction of God's kingdom? Do we not seem, as we enter into a vision of this world, to partake a little of things divine, while we find our repose in the midst of what is secular and mundane? Hence, after the statement, 'He cast Adam into a deep sleep and he slept,' there follows: 'The rib which God took from Adam he built into a woman.' [ Gen 2:21,22 ] The word 'built' is well chosen in speaking of the creation of a woman because a household, comprising man and wife, seems to point toward a state of full perfection. One who is without a wife is regarded as being without a home. As man is considered to be more skillful in public duties, so woman is esteemed to be more adaptable to domestic ministrations. Reflect on the fact that He did not take a part from Adam's soul but a rib from his body, that is to say, not soul from a soul, but 'bone of my bone and flesh of my flesh' [ Gen 2:23 ] will this woman be called.
Thus we have made clear the cause of the generation of man. But many who reflect deeply on this question are disturbed by another problem. How explain the fact that animals and beasts of the field and birds of the air were in Paradise, if at the beginning God bestowed this great gift to men, namely, the privilege of living there and of expecting afterward that, as a reward of merit, all just men should be restored to that place? Hence, many hold that by Paradise is meant the soul of man and that, while man was placed there as a worker and guardian, certain seeds of virtue sprouted forth. This may be taken to mean that the mind of man, whose virtue it is to cultivate the soul intensively, not only performs its appropriate function, but also acts as a custodian of the work accomplished. The beasts of the field and the birds of the air which were brought to Adam are our irrational senses, because beasts and animals represent the diverse emotions of the body, whether of the more violent kind or even of the more temperate. What else are we to consider the birds of the air if not as representations of our idle thoughts which, like winged creatures, flit around our souls and frequently lead us by their varied motions now in one direction, now in another? Wherefore our faculty of perception, which in Greek is represented by the word aithesis constitutes the most congenial aid to the work of our minds. Except for our intellect [ nous ] the mind has been unable to find another faculty so like itself.
Perhaps you may argue that God is Himself the Author of error, because He also placed in such a Paradise entities such as these-I mean the passions of the body and the vanity of thoughts that are fleeting and empty. Take note of what He says: 'Have dominion over the fish of the sea, the birds of the air and all the animals that crawl upon the earth.' [ Gen 1:25 ] You see that He granted to you the power of being able to discern by the application of sober logic the species of each and every object, in order that you may be induced to form a judgment on all of them. God called them all to your attention, so that you might realize that your mind is superior to all of them. Why have you now willed to make part of yourself and to link close to you what you have discovered to be a totally alien substance? God surely has given you a sense of perception, whereby you can know things in general and can form a judgment about them. Because you were unable to observe God's commands you were deservedly ejected from that fertile Garden. God came to the realization that you were weak and could not discriminate. Hence, He spoke to men in their weakness. 'Do not judge that you may not be judged.' [ Matt 7:1 ] He bade you, therefore, to be obedient to His imposed command, because He knew that your judgment was weak. If you had not disregarded this order, you would never ha[ve] run the risk of wavering in your judgment. And, since you wished to form a judgment, for that reason He added: 'Indeed Adam has become like one of us, knowing good and evil.' [ Gen 3:22 ] You desired to claim judgment as your right. Hence you ought not to oppose the penalty for misguided judgment.
Nevertheless, He placed you in such a position outside Paradise that the recollection of it may never leave you.
Hence the just are caught up into Paradise, just as Paul 'was caught up into paradise and heard secret words that man may not repeat.' [ 2 Cor 12:4,5 ] And if by the vigor of your mind you are caught up from the first heaven to the second and from the second heaven to the third, we can explain it in this way. Each and every man is first of all corporeal; secondly, he is of a sensual nature; and thirdly, he is spiritual in that he is carried to the third heaven to behold the brilliance of spiritual grace. 'The sensual man does not perceive the things that are of the Spirit.' [ 1 Cor 2:14 ] For that reason the ascent into the third heaven is necessary for him in order that he may be caught up into Paradise. At this stage, without incurring danger, you will be caught up, in order that you may be able to pass judgment on all things, because 'the spiritual man judges all things and he himself is judged by no man.' [ 1 Cor 2:15 ] Perchance, although still infirm, you will hear secret words that man may not repeat. Forbear to reveal anything and keep in your heart what you shall hear. Paul the Apostle kept these words in his heart lest he fall and for a certainty lead others into sin. Or perhaps Paul used the words 'that man may not repeat' [ 2 Cor 12:4 ] because he was still in the body, that is to say, because he saw the passions of this body of ours and because he saw the law of his flesh 'warring against the law of his mind.' [ Rom 7:23 ] I prefer to take the meaning in this sense, lest the question of future danger should seem to be disregarded. That would imply freedom during our lifetime from the anxiety and dread of snares which might lead to sin in the future. Whoever, therefore, shall reach upward into Paradise by the exercise of virtue will hear those hidden and secret words of God. He shall hear, too, the Lord speaking as to the repentant thief who abandoned his life of thievery for one of faith: 'This day thou shalt be with me in paradise.' [ Luke 23:43 ]
