The Pishon waters in its subsequent course the land of Havilah. This country is noted for the best gold, and for two other products, concerning which interpreters differ. Bedolach is, according to the Septuagint, the carbuncle or crystal; according to others, the pearl, or a particular kind of gum. The last is the more probable, if we regard the various Greek and Latin forms of the word: Βδέλλα bdella, Βδέλλιον bdellion, Josephus Ant. iii. 1, 6; οἱ δὲ μάδελκον hoi de madelkon, οἱ δὲ Βολχὸν καλοῦσι hoi de bolchon kalousi, Dioscor. i. 71; alii brochon appellant, alii malacham, alii maldacon, Pliny H. N. 12, 9. Pliny describes it as black, while the manna, which is compared with it Numbers 11:7, is white; but עין ‛ayı̂n the point of resemblance may refer not to color, but to transparence or some other visible quality. This transparent, aromatic gum is found in Arabia, Babylonia, Bactriana, Media, and India. Shoham is variously conjectured to be the beryl, onyx, sardonyx, or emerald. The first, according to Pliny, is found in India and about Pontus. As the name Pishon means the gushing or spouting current, it may have been applied to many a stream by the migratory tribes. The Halys perhaps contains the same root with Havilah; namely, הול hvl (Rawlinson's Her. i., p. 126); and it rises in Armenia (Herod. i. 72). The Chalybes in Pontus, perhaps, contain the same root. The Pishon may have been the Halys or some other stream flowing into the Black Sea.

The name of the first is Pison,.... Not the river Nile in Egypt, as Jarchi, who thinks it is derived from "Pashah", which signifies to increase, expand, and diffuse, as that does at certain times, and spreads itself over the land of Egypt, or from "Pishten", linen, which grows there, Isaiah 19:9 nor the river Ganges in India, as Josephus (m), and others; for the country where it is afterwards said to run agrees with neither Egypt nor India: rather it seems to be the same river, which is the Phasis of Pliny (n), and Strabo (o), and the Physcus of Xenophon (p), and the Hyphasis of Philostorgius (q), a river in Armenia, and about Colchis; and which is sometimes called Pasitigris, being a branch of that river, and mixed with, or arising from channels, drawn from Tigris, Euphrates, and other waters (r).

that is it which compasseth the whole land of Havilah, where there is gold; this country had its name from Havilah, one of the sons of Cush, Genesis 10:7 who very probably seated himself near his brother Seba, from whom came the Sabeans, who inhabited one part of Arabia; and Havilah, it is plain, was before Egypt, in the way to Assyria, and bordered upon the Ishmaelites, who inhabited Arabia Deserta, Genesis 25:16. So that it seems to be a country in Arabia, near unto, or a part of Cush or Arabia Cusea, and near to Seba or Arabia Felix: and so Strabo, among the nations of the Arabians, and along with the Nabatheans, places the Chaulotaeans (s), who seem to be no other than the posterity of Havilah: according to the learned Reland (t), it is the same with Colchis, a part of Scythia, and Phasis is well known to be a river of Colchis; and which runs into Pontus, as appears from Pliny (u) and includes Scythia, as Justin (w) says; and then it must have its name from Havilah, the son of Joktan, Genesis 10:29 and in either of these countries there was gold, and an abundance of it, and of the best, as follows:(After the global destruction of Noah's flood, it is doubtful that the location of these rivers could be determined with any degree of certainty today. Ed.)

(m) Antiqu. l. 1. c. 1. sect. 3.((n) Nat. Hist. l. 6. c. 4. 17. (o) Geograph. l. 11. p. 343, 345, 364. (p) Cyr. Minor. l. 2.((q) Hist. Ecclesiast. l. 3. c. 10. (r) Curtius, l. 5. c. 3. Strabo. Geograph. l. 15. p. 501. (s) Ib. p. 528. (t) De Paradiso, p. 16, &c. (u) Ut supra. (Nat. Hist. l. 6. c. 4. 17.) (w) E Trogo, l. 2. c. 2.

The name of the first is Pison: that is it which compasseth the whole land {i} of Havilah, where there is gold;

(i) Havilah is a country adjoining Persia to the east, and inclining towards the west.

2:8-15 Man consisting of body and soul, a body made out of the earth, and a rational immortal soul, we have in these verse s the provision that was made for the happiness of both. That part of man, which is allied to the world of sense, was made happy, for he was put in the paradise of God; that part which is allied to the world of spirits was well provided for, for he was taken into covenant with God. Here we have, A description of the garden of Eden, which was intended for the palace of this prince. The inspired penman in this history writing for the Jews first, and calculating his narratives from the infant state of the church, describes things by their outward sensible appearances, and leaves us, by farther discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Therefore he doth not so much insist upon the happiness of Adam's mind, as upon that of his outward estate. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things, than the heavenly things themselves, Heb 9:23. Observe,
(1.) The place appointed for Adam's residence was a garden; not an ivory house. As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously cieled and painted: the earth was his floor, and never was any floor so richly inlaid: the shadow of the trees was his retirement, and never were any rooms so finely hung: Solomon's in all their glory were not arrayed like them.
(2.) The contrivance and furniture of this garden was the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it, upon the third day when the fruits of the earth were made. We may well suppose it to be the most accomplished place that ever the sun saw, when the All - sufficient God himself designed it to be the present happiness of his beloved creature.
(3.) The situation of this garden was extremely sweet; it was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient when Moses wrote, to specify the place to those who knew that country; but now it seems the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise.
(4.) The trees wherewith this garden was planted. [1.] It had all the best and choicest trees in common with the rest of the ground. It was beautified with every tree that was pleasant to the sight - It was enriched with every tree that yielded fruit grateful to the taste, and useful to the body. But, [2.] It had two extraordinary trees peculiar to itself, on earth there were not their like.
1. There was the tree of life in the midst of the garden - Which was not so much a natural means to preserve or prolong life; but was chiefly intended to be a sign to Adam, assuring him of the continuance of life and happiness upon condition of his perseverance in innocency and obedience.
2. There was the tree of the knowledge of good and evil - So called, not because it had any virtue to beget useful knowledge, but because there was an express revelation of the will of God concerning this tree, so that by it he might know good and evil. What is good? It is good not to eat of this tree: what is evil? To eat of this tree. The distinction between all other moral good and evil was written in the heart of man; but this, which resulted from a positive law, was written upon this tree. And in the event it proved to give Adam an experimental knowledge of good by the loss of it, and of evil by the sense of it.
(5.) The rivers wherewith this garden was watered, Ge 2:10 - 14. These four rivers, (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. Hiddekel and Euphrates are rivers of Babylon. Havilah had gold and spices and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. The command which God gave to man in innocency, and the covenant he than took him into. Hither we have seen God; man's powerful Creator, and his bountiful benefactor; now he appears as his ruler and lawgiver.

2:8-14 The place fixed upon for Adam to dwell in, was not a palace, but a garden. The better we take up with plain things, and the less we seek things to gratify pride and luxury, the nearer we approach to innocency. Nature is content with a little, and that which is most natural; grace with less; but lust craves every thing, and is content with nothing. No delights can be satisfying to the soul, but those which God himself has provided and appointed for it. Eden signifies delight and pleasure. Wherever it was, it had all desirable conveniences, without any inconvenience, though no other house or garden on earth ever was so. It was adorned with every tree pleasant to the sight, and enriched with every tree that yielded fruit grateful to the taste and good for food. God, as a tender Father, desired not only Adam's profit, but his pleasure; for there is pleasure with innocency, nay there is true pleasure only in innocency. When Providence puts us in a place of plenty and pleasure, we ought to serve God with gladness of heart in the good things he gives us. Eden had two trees peculiar to itself. 1. There was the tree of life in the midst of the garden. Of this man might eat and live. Christ is now to us the Tree of life, Re 2:7; 22:2; and the Bread of life, Joh 6:48,51. 2. There was the tree of the knowledge of good and evil, so called because there was a positive revelation of the will of God about this tree, so that by it man might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. In these two trees God set before Adam good and evil, the blessing and the curse.