20 And Adam called his wife's name Eve; because she was the mother of all living.

      God having named the man, and called him Adam, which signifies red earth, Adam, in further token of dominion, named the woman, and called her Eve, that is, life. Adam bears the name of the dying body, Eve that of the living soul. The reason of the name is here given (some think, by Moses the historian, others, by Adam himself): Because she was (that is, was to be) the mother of all living. He had before called her Ishah--woman, as a wife; here he calls her Evah--life, as a mother. Now, 1. If this was done by divine direction, it was an instance of God's favour, and, like the new naming of Abraham and Sarah, it was a seal of the covenant, and an assurance to them that, notwithstanding their sin and his displeasure against them for it, he had not reversed that blessing wherewith he had blessed them: Be fruitful and multiply. It was likewise a confirmation of the promise now made, that the seed of the woman, of this woman, should break the serpent's head. 2. If Adam did it of himself, it was an instance of his faith in the word of God. Doubtless it was not done, as some have suspected, in contempt or defiance of the curse, but rather in a humble confidence and dependence upon the blessing. (1.) The blessing of a reprieve, admiring the patience of God, that he should spare such sinners to be the parents of all living, and that he did not immediately shut up those fountains of the human life and nature, because they could send forth no other than polluted, poisoned, streams. (2.) The blessing of a Redeemer, the promised seed, to whom Adam had an eye, in calling his wife Eve--life; for he should be the life of all the living, and in him all the families of the earth should be blessed, in hope of which he thus triumphs.

      21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

      We have here a further instance of God's care concerning our first parents, notwithstanding their sin. Though he corrects his disobedient children, and put them under the marks of his displeasure, yet he does not disinherit them, but, like a tender father, provides the herb of the field for their food and coats of skins for their clothing. Thus the father provided for the returning prodigal, Luke xv. 22, 23. If the Lord had been pleased to kill them, he would not have done this for them. Observe, 1. That clothes came in with sin. We should have had no occasion for them, either for defence or decency, if sin had not made us naked, to our shame. Little reason therefore we have to be proud of our clothes, which are but the badges of our poverty and infamy. 2. That when God made clothes for our first parents he made them warm and strong, but coarse and very plain: not robes of scarlet, but coats of skin. Their clothes were made, not of silk and satin, but plain skins; not trimmed, nor embroidered, none of the ornaments which the daughters of Sion afterwards invented, and prided themselves in. Let the poor, that are meanly clad, learn hence not to complain: having food and a covering, let them be content; they are as well done to as Adam and Eve were. And let the rich, that are finely clad, learn hence not to make the putting on of apparel their adorning, 1 Pet. iii. 3. 3. That God is to be acknowledged with thankfulness, not only in giving us food, but in giving us clothes also, ch. xxviii. 20. The wool and the flax are his, as well as the corn and the wine, Hos. ii. 9. 4. These coats of skin had a significancy. The beasts whose skins they were must be slain, slain before their eyes, to show them what death is, and (as it is Eccl. iii. 18) that they may see that they themselves were beasts, mortal and dying. It is supposed that they were slain, not for food, but for sacrifice, to typify the great sacrifice, which, in the latter end of the world, should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the Lamb slain from the foundation of the world. These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to wrap themselves in, Isa. xxviii. 20. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ. Therefore put on the Lord Jesus Christ.