And Adam called the name of his wife Eve: because she was the mother of all the living.
וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי׃
7 Church Fathers comment on this verse
Let us also consider the scripture read today. "And Adam named his wife Eve," as recorded by Moses, "because she was the mother of all living." Observe the meticulousness of the sacred text, which does not overlook this detail but reveals that Adam bestowed a name upon his wife. "He called his wife Eve," indicating "life," for she is the origin of all humanity who came from her, the root and foundation of generations to follow.
It is quite remarkable that Adam, through a profound instinct, designated his wife with the name "Life," stating, "As the mother of all living." These words should be interpreted not merely as the account of a writer, but as the proclamation of the first man himself. In referring to her as the mother of all living, he essentially provided the rationale behind his choice to name her Life.
The reason she was called 'Eve,' which means 'life,' is explained: she is the progenitor of all creation. The name 'Eve' signifies 'life.'
The woman Eve, recognized as the initial transgressor, was referred to as ‘life’ because she initiated the lineage of both the righteous and the unrighteous. Consequently, it falls upon each individual to choose between righteousness and rebellion.
The first Eve, referred to as life (Gen. 3:20), is a prophetic indication of the second Eve, St. Mary, who bore the Author of life, Christ, the Lord of glory. She is indeed the genuine Mother of all who embrace the Gospel and preserve their souls from death due to unbelief.
At first glance, it appears that the story of the renaming of Eve—referring to her as “life”—seems disconnected from the surrounding accounts of humanity's fall, leading to the question of how the name “life” can be suitable for her after the sentence of death. To address this issue, scholars suggest that Moses referenced this renaming prior to the fall, perhaps to highlight Adam’s mistake in doing so; alternatively, they propose that Adam, facing death, called his wife life in a manner that reflects his own humiliation or reproach, indicating the folly and pride of humanity even following their condemnation.
It may also be interpreted that the life Adam refers to in naming his wife is an indication of the postponement of physical death, or that she is called life in alignment with God’s promise concerning her offspring, who would triumph over the serpent’s authority over death, thereby becoming the mother of all living beings, including the Second Adam, who is the life-giving spirit (1 Cor. 15:45). This latter interpretation aligns most closely with the essence and structure of the Mosaic account and is supported by examples of other names that express faith and confidence from the forefathers, such as Cain, Seth, and Noah.
Adam’s understanding of the Lord’s declaration regarding the Seed of the woman is evident as he bestowed a new name upon his wife, which would seem inappropriate if not connected to this profound truth. “And Adam called his wife's name Life, the mother of all living” (Gen. 3:20). The title Life, mother of the living, would have fit Eve in her state of innocence when she could have given birth only to the living, without any taint of death; yet at that time, she was simply referred to as wife. Why, after the fall, when she would give birth to those destined to die, did Adam choose to call her life? Was it to bring disgrace upon her? Certainly not; rather, it was an attempt at comfort for both himself and her, viewing her through the promise of God's declaration regarding the Seed of the woman, who would ultimately crush the serpent’s head. Adam thought to himself, I may become a father, but I will not father true Life; that honor is reserved for the wife, who will one day become a mother. Thus he named her “Life,” not in a solitary sense, but in anticipation of the Virgin who would arise from Eve, who in turn would bear One who is “the Truth and the Life” (John 14:6), capable of transforming the dead into the living.
From the discussion presented, it becomes clear, dear brethren, that the announcement of the Incarnation of the Son of God that redeems us did not begin with the Archangel in Nazareth, but rather with God Himself in Paradise: for there, the promise of the victorious “Seed of the Woman” was declared, heralding the virgin birth of Christ our Savior.
Even after receiving God’s decree of death, Adam names his wife in a way that seems incongruous following the judgement. This reflects his thankfulness to God, who assured him that his wife would be the mother of the promised Seed destined to defeat the enemy and diminish the power of death.
Passages read together with this verse.
THEOSIS