V2;OPE s, -'-..l, ~lEr,.7 v 1 (1.i Desay 3A.,,/~.5(~P,, i.'ijf~~pLP~ tf~ iT') ~-1!] < ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~..........7.f~Z:.1:';,oif' ""777' /',v -:' ",'TT'" -~.........: > AL-~~~~~~a~rqG ~ I L I~.7e7-e ":' " \ N ~: ~ I -K-1;"`i —i — fi-,D ~`5 7 -- -j-!1E ~~~~'~~~~~~,,7NA7'~;~.i_.:-~//,!77 II ~ ~ ~ ~ A op i. 4:,,,, ~7! I A Alt Igw Z(~~~~~~~i ---.. t ~~-~_ e..... AllMerz I y\ s'1B-D A 2%7: i~ NOTES, CRITICAL AND EXPLANATORY, ON THE BOOK OF G E N E SIS FROM THE CREATION TO THE COVENANT. BY MELANCTHON W. JACOBUS, PBOFEBSOB OF BIBLICAL LITERATURE AND EXEGESI1 IN TIE THEOLOGIOAL SEMINARY AT ALLEGHENY, PA. NEW YORK: ROBERT CARTER & BROTHERS, 530 B R O ADWAY. 1869. Entered according to Act of Congress, in the year 1864, by MELANOTHON W. JACOBUS, In the Clerk's Office of the District Court of the United States, for the Western District of Pennsylvania. Printed by E. O. JENKINS, 20 North William Street. PREFACE. IT is now more than a quarter of a century since any popular Annotations on the Pentateuch have been given to the American public, if we except only Jamieson's very brief notes reprinted in this country. During all this period Bush may be said to have been the only commentator on this portion of the Scriptures accessible to the mass of readers. And yet, this is the period in which the literature of the Pentateuch has most immensely increased. The questions lying at this threshold of revelation have become the leading questions of religious inquiry: and skepticism, seeking the darkest and most remote places for its operations, has labored around the origin of things, to throw obscurity upon God's revealed word hereabouts, to question the historical verity of these pages, and to bring to bear, with an inspiration of the Evil One, "the oppositions of science, falsely so-called." God's word suffers nothing from such captious queryings and cavillings as deface the pages of the modern destructive school. The Pseudo-bishop's criticism bewrayeth itself. The animus of this Pilate-judgment, that pronounces Christ faultless, but gives Him over to His crucifiers, is too manifest to mislead sober inquirers, even though the official robes of the iv PREFACE. Colensos, like those of Pilate himself, might seem to carry some authority. The great vital question, urged, whether in pretence or otherwise, by so many, at this moment, is, " Whiat is truth?" And Jesus answers, that " to this end was He born, and to this end He came into the world, that He should bear witness unto the truth," and true enough is it, and must ever ~e, that " everyone that is of the truth heareth His voice." The author has had constantly in eye the recent efforts of a specious infidelity, burrowing at the gateway of revelation, and assaulting the historical accuracy of these original records, to undermine, if possible, the foundations of scriptural truth. The various questions broached hereabouts, have been carefully treated, in this volume, without parading the names of the cavillers or their works, but by a simple exhibition of the subjects, such as may serve to answer the inquiries of multitudes, and to place in their hands the materials for " putting to silence the ignorance of foolish men." It may here be observed that the apostate bishop already referred to, fills his pages mainly with the weaknesses of certain commentators, and with the flaws which he picks in their defences of the truth, and then sets all this to the account of the Scripture itself, as though the word of God could be held responsible for the follies and imbecilities of those who, in different ages and on different principles, have professed to elucidate this revelation. The aid of science is invoked by skeptics, to overthrow God' written word, and scientific men claim to interpret the documents in nature's volume without reference to these inspired oracles. It is judged unscientific to refer to these pages in evi dence; and the specious dictum has gone forth, from such schools, that the Scripture does not profess to teach science. PREFACE. V But surely it has utterances in the department of natural science which belong to the very foundations, and which science cannot ignore, because this is the highest testimony in the case,-testimony to facts that are beyond the reach of mere naturalistic inquiry. And it must always be a " science falsely so called " which ignores these divine records, as though they were not the very cream of well-attested truth. Here are real histories, the only written histories of the events. They are amply authenticated. They are histories with which all true theories must harmonize. We point to the fact that advancing discoveries in natural science, while they have overthrown proud theories of scientific men, have sustained the Biblical statements. We point also to the fact that this naturalism, which would explain away the first principles of revealed truth, aims also to explain away God Himself from the universe; and thus, while it would deny future retribution and even Divine Providence, would tear away from men all their precious hopes for another world. In treating the vexed question of " the creative days," the author has confined the discussion to the Introduction, without disturbing the comments. He has adopted the view which. is now most commonly accepted among orthodox writers,-the view of Chalmers and Wardlaw, and more lately of Dr. Murphy of Belfast,-which adheres strictly to the plain sense of the scriptural passage. For, as Heil in his late work, well remarks, " Exegesis must insist upon this, and not allow itself to alter the plain sense of the words of the Bible from irrelevant and untimely regard to the so-called certain inductions of natural science. Irrelevant we call such considerations as make interpretation dependent upon natural science, because the creation lies outside the limits vi PREFACE. of empirical and speculative research, and, as an act of the Omnipotent God, belongs rather to the sphere of miracles and mysteries, which can only be received by faith, (Heb. xi. 3.) And untimely, because natural science has supplied no certain conclusions as to the origin of the earth, and geology especially, even at the present time, is in a chaotic state of fermentation, the issue of which it is impossible to foresee." — pp. xlviii-ix. It is enough for all lovers of the Scriptures that what is fixed in sciences-cience truly so called-agrees with what is found in this written revelation. This volume is given to the public as containing the chapters upon which sceptical interpretation has most largely and perversely written. Anotheirvolume will cover the remaining chapters, and will be issued soon, if God will. And, should they receive the same public approval as the author's volumes on the Historical Books of the New Testament, these will be followed by a further series on the Old or on the Ne-, as God shall give opportunity. INTRODUCTION. GENESIS. THIS opening Book of the Holy Scriptures is called Genesis, which is the title given to it in the Septuagint (Greek) version, B. C. 285. The term is a Greek one, signifying a birth, a generation, or origin. The book is properly so called because it gives an inspired account of the origin of all things-especially of mankind and of all earthly things. It is here declared that the material universe was created by God-that the earth is not Eternal, nor of chance origin, as some heathen philosophers have held, nor self-created, (as others maintain), but that it had a beginning at the command of God, the only Creator. So all the Books of the Pentateuch, or Five Books of Moses-are entitled according to the main subject of each. The Hebrews call the Book " Bereshith," according to their custom of naming the several Books of Scripture by the first word in the book. This first word " Bereshith" means "In (the) beginning." In the Alexandrine Codex the title is reveatL Kioaov. And the Rabbins entitle it the Book of the beginning, or of the Genesis. Beginning with the creation of the heavens and the earth, and ending with the death of the patriarchs Jacob and Joseph, this book records for us not only the beginning of the world and of mankind, but also of the redeeming preparation for establishing the Kingdom of God. GENESIS HISTORICAL. The effort of the modern skepticism has been to throw doubt upon the origin of Revealed Religion. Historical criticism has subjected both Testaments to the most severe ordeal, to find, if possible, some lack of evidence in the records, whereby they may be set aside as " uhistorical." The chief assaults have been made upon the Pentateuch and the Gospels, as lying at the basis, respectively, of the' Old and New Testaments. Both Genesis and the Gospel by John treat of " the beginning." Both commence with the phrase " In (the) beginning." Both treat of the Creation and the Creator. Both have been very specially assailed of late. In both cases the aim has been to deny their authorship and their antiquity-and to prove them to have been the product of another hand, at a later period. In both cases, tha object has been the same-to throw obscurity upon viii INTRODUCTION. the first things of Revelation and Religion, and to unsettle the popular faith in the Bible as the very word of God. It is plain that the Scriptures, in both Testaments, rest upon the histor. ical truth of the Pentateuch. Just as Genesis is presupposed by the other four books, or parts of the Pentateuch, so all the five books of the Pentateuch, as we shall show, are presupposed by the remainder of the Scrip. tures. Hence the strenuous effort to impugn the substantial verity of these original records, and to resolve them into mere myth, legend, or story founded on fact. The zeal in this destructive criticism can be accounted for, only on the ground of man's natural aversion from the foundation truths of Scripture. It is an opposition to any Divine, written rule of faith and practice. It is a deep seated alienation from a personal God. It will be observed that these critics start out with a denial of any plenary Inspiration of the Scriptures. They assume that all miracle and prophecy is impossible-that is-any thing of the supernatural, in power, or in knowledge. But the foundation fact of the Old Testament is the Miracle of the Creation; and the foundation fact of the New Testament is the Miracle of the Incarnation, in the work of New Creation. And this written Revelation itself is a Miracle. But how have they ascertained that a Miracle is impossible with God? A Miracle is only His extraordinary working, according to a higher law of His operation. And to say that He cannot transcend natural law, is to say, that He cannot work out of His ordinary mode, and that He is limited to natural law, and Himself inferior to nature, instead of superior to it. The result of such a doctrine must be to deify nature and to undeify God. The object of this destructive criticism is not merely to set aside the supernatural from the Scriptures, but to deny what is supernatural in all the universe-under the guise of science to install natural law in the place of a personal living Jehovah. So it is alleged, by the same critics, that all human history is only the development of natural law in human affairs-and that every thing in the world's annals proceeds according to such a law as admits no Divine intervention in history. But there is an historical basis of this Divine Religion apart from any questions as to the possibility of Inspiration or Miracle. For the main facts are interwoven with the world's history, and the miraculous facts have come down to us equally attested with any others. That there has been a creation and a deluge is indisputable. The proofs are every where found. These documents of Hebrew Scripture are also the annals of Jewish History-and no history has such ample evidences. And the miracles of Moses are as much part of the history as anything that is recorded. To deny them, is to destroy the foundations of all history. So, in the New Testament, the Apostles appeal to the most enlightened cities for the mi. raculous facts of their mission. And what is supernatural, in the record, comes to us on the same historical basis as any thing that is recorded INTRODUCTION. Xs (See Restoration of Belief.) So also the Jews, in our Lord's time, appealed to the writings of Moses, and the New Testament accredits them as hiss and cites the contents as inspired. Hengstenberg has well said that the denial of the Pentateuch has its origin in the proneness of the age to Naturalism, which has its root in estrangement from God I If objectors can so far impugn the Divine authority of these Mosaic records as to hold them to be "unhistorical," this will fully answer their purpose. If they can make men believe that this is any thing less than veritable history, then no matter for them, nor for us, what it is, or whose it is. But this is not by any means so easily done. They have the advantage of the remote antiquity of these writings for starting their skeptical conjectures. But (1st) the whole presumption is, that what has come down to us through long ages as history is really so, unless the contrary can be established. (2nd) They have to account for these records if they be not historical. They have to show us how they could have originated -and how they could have obtained such universal currency and credence, and how such a people, so jealous of these sacred records, as comprising the institutions of their religion, and the annals of their nation, and as being the basis of their legislation, and as containing the registers of their family descent, and the title deeds of their property, could have been so utterly deceived for long ages. They have, also, (3d) to account for it that it should be reserved for this late day, and for them, to make such a discovery as that these primitive histories of the world are fable. Besides (4th) they must show in themselves some spirit of true historical investigation, apart from irreligious prejudice,-and some superior learning, apart from empty speculation and fancy, before they can make the world believe that these ancient and consistent records are not true. It is not enough to carp and cavil at alleged discrepancies and impossibilities in the narrative, for still the great, chief impossibility remains for them to dispose of-the " impossibility" of the whole Jewish history-and of the world's history-if this be not history-the impossibility of any satisfactory account of these records, if they be any thing less than real historical truth. I. The Mythie theory, which, at most, admits only a certain substratum of history, refers the leading narratives, especially such as involve any thing miraculous, to myth. Or, these critics allege that the origin of these records is something purely legendary, such as belongs to many of the earliest heathen annals. But these critics have opposed each other in regard to any theory of the origin of such myths which would be at all in keeping with the plain facts of the case, or furnish any probable solution. This theory, therefore, is even more difficult than that which it opposes. And, only when the whole Scripture is taken as historical truth, is it found to be simple, clear, consistent, and in keeping with all the known facts, x INTRODUCTION. and with the long established belief, and with the universal testimony. Especially the first chapters in Genesis are alleged to be mythical-as the Creation and Fall, etc. But the impossibility of these narratives being mythical, appears hence: (1.) That instead of being diffuse and imaginative, these records are the most sublimely brief, concise, compact statements; farthest removed froir idle stories or legends, such as are found in heathen annals (2.) These accounts are found in the midst of plain, geographical state. ments, and they bear every mark of genuine history. (3.) If these records be myth, it is impossible for any one to tell us how they originated, and when; and when and how they took documentary form, and received their present shape; and how far they are founded on fact, or what basis they could have had, which would properly account for them. (4.) On all these points the mythical critics dispute with each other as earnestly as they dispute with us. (5.) These narratives were committed to writing nearly a thousand years before the myths of the most ancient nations. (6.) These records are connected-not disjointed and fragmentary as myths are. (7.) These narratives have nothing of the fictitious and fabulous air which mythical legends have, but they refer to the only living and true God, as Creator and Redeemer-and give a simple and intelligible account of the great first facts of human history. And all history may as well be resolved into myths as this. II. Some hold the narratives of the creation and fall of man, etc., to be allegorical; setting forth these ideas of man's natural and moral relations, in the garb of history, as a kind of parable. This. stands on no better ground than the former. Others admit the historical basis, and allegorize -finding another sense besides the historical, underlying the history. Doubtless the narratives have pregnant import. But the "allegorical sense" is often made to be anything but the simple, plain, substantial sense of the history. III. Akin to the mythical and allegorical theories is that of those who hold that these records have originated in the "floating tradition," or populr story, which came afterwards to be put into this form by one or another hand. INTRODUCTION. xi But, on this theory, also, it is impossible to account for the facts, or to ferret out the authorship, and most of all, to account for the universal be. lief in the history up to the time of the modern skepticism. These false critics can not agree upon an author, nor upon a date for the book; and they differ among themselves on this latter point by a thousand years. AUTHORSHIP, CREDIBILITY, ETC. "It is an admitted rule of all sound criticism, (says Rawlinson,) that a book is to be regarded as proceeding from the author whose name it bears, unless very strong reasons, indeed, can be produced to the contrary." In deciding upon the authorship of the Pentateuch, it is important to observe that originally it was one book. The term revra7TevXof-from irevre, (five), and revIxo, (volume), means simply a fivefold volume. This division into five books, or parts, seems first to have been mentioned by Josephus, and probably occurred subsequently to the captivity, and after the reading of the Pentateuch in the synagogues had been commenced. It is more commonly supposed to have originated with the Septuagint version. In the Old Testament it is constantly referred to as one book. It is called "the Law," Neh. viii. 9; "the Book of the Law," Joshua, i. 8: Neh. xiii. 1; "the Book of the Covenant," 2 Kings, xxiii. 4. The unity of the Book is clearly seen in the contents, which form a closely connected whole. This Book is plainly not composed of scattered and disjointed fragments, but gives us a narrative of the origin and early history of the human race in brief; leading to the history of the patriarchs-their Divine treatment-God's-covenant with them-their development from a family to a nation-their institutions, civil and religious, with a view to their special culture in the Holy Land-the Land of Promise. These five portions belong to each other-each being the proper key to what follows, and each being presupposed by the following. The Pentateuch is in one volume in the MSS. rolls to this day, called the Law. This Book of the Law-the Law of Moses-" the Book of the Covenant" so often referred to, and referred to as written by Moses, (Mark, xii. 26) which book was deposited in the ark of the covenant, and given into the special charge of the Levites, to be read publicly every seven years at the Feast of Tabernacles, in the hen f all Israel-and which must have descended thus with the people el, along with their sacred institutions there recorded: this book, which the king was to write a copy of, for special reverence and preservation, could have been none other than the Pentateuch; unless, indeed, any can suppose that the genuine work was lost, and that a spurious one was substituted in its place, and was received as genuine and believed to be such, without ever a suspicion being raised, among friends or foes, during many centuries. This is more incredible by far than the true theory. See Rawlinson's Hist. Ev. p. 55-6. ~xiiH INTRODUCTION. If Moses was indeed the author of the Pentateuch, then we see that tha history is given us by an eye witness, and it follows that it must be true and historical, unless we can suppose that he meant to deceive. They who wish to destroy the force of the book as Divinely inspired, labor to prove that it was not written by Moses, but by whom it was written they cannot agree even to conjecture. Vacillating between the times of Samuel and Ezra, through so many years, they can fix upon no author. And what wonder? For there is none of these to whom the history is ascribed in the Scripture, but it is uniformly ascribed to Moses. The proof of the Mosaic authorship is clearly established thus: 1. Beginning with the time of the historian JIacnetho, who is so boasted in early Egyptian history, we have the Septuagint Greek version of the Old Testament, made about 285 B. C., and this shows us that the Pentateuch, in its present form, existed at that time. 2. Passing back to the era of the Jews' return from Babylon, we find them acknowledging the Pentateuch as the book of their national law. It could not have been produced at that period else its acceptance must have been local, and its language more modern. 3. Passing still further back we find the Samaritans receiving the Pentateuch-alone of all the Old Testament Scriptures-and the same Pentateuch which the Jews possessed, and simply because it was the Book of the Law given to Moses. This shows that its authority was not confined to Judah alone. For surely, as the Samaritans received it from a priest of the ten tribes, and these tribes would not have received from the kingdom of Judah a book which established the religion of Judah, and the form of civil government, and the laws by which it was to be administered, it must have been already a long time in use before the separation of the ten tribes. It must, therefore, be as old as the time of the Judges, and that was too near the time of Moses for a forgery of it as Moses's, by another, as Samuel; even if any one could suppose Samuel to be a forger. They who ascribe the authorship of the Pentateuch to Samuel, while it all along purports to be from Moses, must believe this monstrous absurdity. But 4. The Mosaic writings could not have been produced at any period subsequent to Samuel, since they make no mention of the order of kings which was instituted in Samuel's time. The Mosaic code refers to a kingly government as an innovation, which the people would introduce after the heathen custom. Deut. xvii. 6. Again 5. The whole history of Samuel and his time recognizes the Mo. saic ritual as already in use, and presupposes the entire Mosaic history, and can not be understood if these writings of Moses, in the Pentateuchl INTRODUCTION. xiii be not taken as they stand-the necessary preliminary and basis of the whole subsequent history. Further 6. "If the Mosaic Law had not been universally known and revered as of Divine authority long before th'e time of Samuel, it could never have been compiled and received during the kingly government. Samuel would not have ventured to oppose the wishes of the people in appointing a king, on the pretext of its being a rejection of God for their king; nor would he have attempted to impose such restraints on the mon. arch of the Jews, if unsupported by a previously admitted authority Such a fabrication would never have escaped detection and exposure, either by Saul, who, for the last years of his life, was in constant enmity with Samuel-or by Solomon, who, amidst his power and prosperity, must have felt his fame wounded and his passions rebuked by the stern condemnation of the Mosaic Law. Samuel, therefore, could not have been the compiler of the Pentateuch." See Dean Graves's Lectures. But the theory of those who ascribe this work to Samuel is that he "gathered up the legendary reminiscences which he found floating about in his time, and endeavored to give them unity and substance by connecting them into a continuous narrative for the instruction and improvement of his pupils, as a mere historical experiment." But who, upon any reflection, could receive such a theory of these writings? To say nothing further of the wilful fraud, in which Samuel is supposed to write as if he were Moses, is it meant that Samuel framed the Levitical law with its minute institutes and exact ritual, and made it appear to the people as if it had been instituted long before in the wilderness, and practiced by their nation then and ever since, for five hundred years? Or, is it meant that these details, composing so extensive and thorough a system of laws and worship, were gathered up from floating traditions, or legendary reminisences? This, indeed, would be miraculous, and, therefore, according to the assumption of these theorists, it is not supposable, since a miracle is in their view impossible. Can any one who reflects a moment believe that all this closely connected history-this extensive journal of a forty years' sojourn, with names and dates, and daily incidents, is a mere compilation of legendary reminiscences afloat among the people? The theory is simply absurd, and requires far greater credulity than is charged upon the believers in Inspiration, and Miracle, and Prophecy. If then, (1) it were pretended that Samuel gathered all these exact and minute details of laws and histories from floating traditions, and framed them into a connected whole, as we have them in the Pentateuch, this would be supposing an impossibility, except by miracle, for such minute and connected details could not have been gathered from floating traditions. If (2) he received them by revelation, then the object of the false critics is not gained, which is to deny the Divine origin of the records. xiv INTRODUCTION. If (3) Samuel merely represented these Institutions, (the laws and cus toms,) as supernaturally revealed-merely as the heathen legislators did, to attach authority to their lessons-then Samuel would need to be regarded in the light of an impostor. And so, also, (4) his representing these Institutions as revealed of old to the fathers, or leaders, of the Hebrew people, and so representing, merely for public effect, and without any basis of truth, for this is the theory referred to, would be utterly inconsistent with his character for veracity and honesty. (5.) This being a system so complicated and expensive as to require the highest authority for its enforcement upon the people, how could he make them believe all the history of the Exodus, the giving of the law, etc., without any substantial foundation in fact? "Could any one suppose that a book of statutes might be now forged, or could have been forged at any time, for any modern nation, and imposed upon the people for the only book of statutes that they and their fathers had ever known?" Whence came the tabernacle, with all its ordinances, if we do not presuppose the historical facts connected with its establishment? And if all this be "Un, historica," are we to suppose that Moses also is a myth? and that the whole history is a fable? Then why not all ancient history, and, indeed, all history? OBSERVE (1.)-The New Testament sets forth, in the Epistle to the Hebrews, the profound meaning of the Mosaic institutions, and argues the superiority of the New Testament economy, by proving Jesus to be greater than Moses. OBSERVE (2.)-There are, at least, two distinct citations of the Pentateuch to be found in the Books of Samuel-1 Samuel ii. 13, compare Deut. xviii. 3; and 1 Samuel ii. 22, compare Exodus xxxviii. 8. Jahn has well said that the point to be proved by objectors is that it is impossible that the Pentateuch should be, or, on historic grounds, should be conceived to be, the genuine work of Moses; and that it must necessarily be a more recent work, and be so reputed-this is what should have been proved by historical and critical arguments to make the objector's position good. It is by no means sufficient to have started doubts-to have urged suspicions-to have framed conjectures. "- That the testimony for the genuineness of these books maybe rendered suspicious by little sophisms proves nothing. Since it is possible by conjectures and artifices of this sort to render the veracity of the most honest man so doubtful as that even an upright judge may hesitate." "The least that can be re. quired is to prove first that the author himself, and all subsequent wit. nesses, either could not, or would not speak the truth; and secondly, that the Pentateuch can in no wise be, or be considered, a production of Moses or his age." John's Int., page 195. INTRODUCTION. xv 1. That Moses himself wrote the Book of the Law, or the Pentateuch, and "all the words of it until they were finished," is expressly stated at the close of the whole, and just preceding the narrative of his death, (Deut, xxxi. 9-14, and 22-24.) The book was most carefully delivered by him to the charge of the priests to be placed in the ark, Deut. xxxi. 26, and to be read before Israel every seven years at the feast of tabernacles; that feast which specially commemorated their sojourn in the wilderness. In Exodus xvii. 14 it is referred to as "the Book "-the volume well known as "written by Moses," and here, and from time to time, he received directions to write further records in this same book-as, for example, the Decalogue; see Exodus, xxiv. 4-7; Exodus, xxxiv. 27: "And Moses wrote all the words of the Lord," etc. Indeed, we have the author's name.expressly indicated in many places, and these are such important and prominent portions as to carry with them all the rest-so closely connected-as of the same authorship. Throughout Deuteronomy, excepting a very few minor passages, we have Moses speaking in his own person, of himself, and of the history in which he was so immediately concerned. We have " the Song of Moses," chapter sxxii, and "the Blessing of Moses," chapter xxxiii, before his death. In chapter xxxi. 9 we find that Moses himself not merely dictated the law, but actually wrote it himself: "And Moses wrote this law," etc. And further, that it was written "in a book" by him, verses 25, 26. And then we have his own exhortations and addresses, Deut. i. 29-31; ii. 26; v. S; xi. 2, 8, 5, 7; xxxi. 2. See, especially, Deut. xxviii. 61. 2. At the close of the Book of Numbers it is expressly stated that the records are "the commandments and the judgments which the Lord cormmanded, by the hand of Moses," etc., Numbers xxxvi. 13. This is a formal notice of the Mosaic authorship of the book. And then, after the recapitulation in Deuteronomy, with additions and explanations, it is there again formally stated to the same effect. No one would take any other impression from these passages than that these are the records as given by Moses. 3. In the historical books next following, this " book of the law of Moses" is distinctly referred to: Joshua, i. 7,8; viii. 31, 32-34; xxiii. 6-16. Thus, there is testimony, within some few years after Moses' decease, and from one who must have personally known Moses. Meanwhile, in the Books of Ruth and Judges, there are plain traces of the Pentateuch. See Ruth, iv. 3-5; also, Judges i. 20, "as Moses said," iii. 4, etc. So, also, historical references, Judges, i. 2, 5; ii. 11, 12; v. 4; vi. 8, 9, 13; x. 11, 12. So, also, in the Books of Samuel, the Pentateuch is clearly referred to-as the tabernacle and ark: I Sam. iii. 3; vi. 13; 2 Sam. vii. 2: and the Exodus -1 Sam. xv. 2-6; and the various ordinances of the law-1 Sam. xiv. 32-37; xx. 5; xviii. 27; xxi. 3, 4; xxviii. 30; xxx. 7, 8. Many narratives in the Books of Samuel are unintelligible, except by a reference to the Pen xvi INTRODUCTION. tateuch, 1 Samuel, ii. 13, (see Deut. xviii. 3, and Leviticus, vii. 29.) Sc 1 Samuel, vi. 15, (see Numbers, i. 50,51.) And 1 Samuel, xiv. 37; xxii. 10; xxiii 2, 3; xxx. 7, 8 (see Exodus, xxviii. 30, Numbers, xxvii. 21.) "In this book we find all these ordinances of the Pentateuch-the tabernacle of the con. gregation-the ark of the covenant-the yearly visitation-the rejoicing with the whole household-the duties of the priests and Levites, the altar, the incense, and the Ephod, the Urim and Thummim, the priest's dues, and the manner in which they were to be received, the inquiring of the Lord by the priests, the new moon, the laws concerning ceremonial uncleanness, wizards and possessors of familiar spirits. Many of these are described in the exact and peculiar language of the Pentateuch." Dr. Alexander 2McCaul. So, also, in 1 Kings, David enjoins upon Solomon to observe all the precepts, and keep the charge " as it is written in the law of Moses," 1 Kings, ii. 3. In 2 Kings, xiv. 6, "the book of the law of Moses " is expressly referred to. And in 2 Kings, xxii. 8, this "book of the law," called, also, the book of the covenant-and " the book of the law of the Lord, (written,) by Moses," is related to have been found in the temple by the High Priest, Hitiah, after along period of its neglect; 2 Chron. xxxiv. 14. See also 2 Kings, xxiii. 3, and 2 Chron. xxiii. 18; xxv. 4. And Josiah, the king, is said to have "turned to the Lord with all his heart, according to all the Law of Moses," 2 Kings, xxiii. 25. And this bringing out of the law of Moses before the people, was the means of a great reformation in his time. He kept a great Passover, "as it is written in the Book of Moses," 2 Chron. xxxv. 12, 18. Some well known sacred volume is here evidently referred to, comprising the law, (Hebrew, Torah teaching,) which God gave to Israel, including the history of the nation "by the hand of Moses." Some have supposed that this was the original copy which was commanded to be laid up in the ark of the covenant, and which was now found, Deuterono. my, xxxi. 24-26. That this "'Book of the Law " was not merely the Book of Deuteronomy, much less the Decalogue, as some 1ave contended, is plain from the fact that the Passover was celebrated on the basis of the directions found in this Book, and it could have been only in Exodus, (see Ex. xii. 1-20,) and Numbers, (see Numb. xxviii. 16-25,) that the full directions were found. In Deuteronomy they are few, (see Deut. xvi. 1-8.) But the former two Books plainly presupposed the Book of Genesis, as introductory to them, and incomplete and unintelligible without them. Indeed, this very Book of Deuteronomy presupposes throughout the other four books of the Pentateuch, and they are constantly spoken of together as the Law. The Psalms, also, constantly refer to "the Law," as the 119th Psalm4a manual of devotion-in every verse of it. And the 1st Psalm, which was, yerhaps, written by Ezra as an introduction to the whole Book of Psalms, INTRODUCTION. xvii or selected from David's or others' Psalms, as most proper for an introduce tory Psalm, refers entirely to "the Law of the Lord," as a whole-some. thing to be read, and meditated on, and kept in the daily conduct. Psalm lxviii. is remarkably full of historical references. Psalms lxxiv., lxxvi., lxxviii., civ., cv., cvi., cxxxiii., cxxxv., cxxxvi., and others, refer to the history in the Pentateuch most strikingly and conclusively. See Ps. xxix. 10; see, also, Ps. viii. referring to Genesis, and Ps. cxxxii. referring to the Levitical service. Psalm, cx. 4, refers to Melchisedec, and so it is cited and expounded by the Epistle to the Hebrews. The Law is also spoken of as a written volume, see Ps. xl. 7. The Proverbs, also, make constant reference to the Pentateuch, and hold up "the Law " as the basis of all wise and happy living, and as accordant with all men's experience of truth, and duty, and prosperity in this life. The peculiar phraseology of the Pentateuch is frequently used, showing that these writings of Moses must have been in use in the time of Solomon, Prov. x. 18; feb. Numb. xiii. 32. Prov. xi. 1; xx. 10, 23 are from Lev. xix. 36, and Dent. xxv. 13. In Prov. xi. 13; xx. 19, the peculiar phrase is from Lev. xix. 16; Prov. xvii. 15 is from Exodus, xxiii. 7, and Deut. xxv. 1. So, also, the Old Testament prophets constantly base their warnings and threatenings upon "the Law of the Lord," as something in documentary form, and well known and in use among the people. Isaiah, and his contemporaries in the time of Uzziah, Jotham, Ahaz, and Hezekiah, speak of " the Law of the Lord," chapter v. 24; xxx. 9. He calls it " the Book," as we say the Bible, chapter xxix. 18. See, also, most remarkably, chapter lxiii. 11-14. So Hosea speaks of the Law as written, chapter viii. 12; see, also, chapter vi. 7; see, also, Hosea, ii. 15; xi. 1, 8. And compare ii. 17 and Exodus, xxiii. 13; compare iii. 1 and Deut. xxxi. 16; compare iv. 10 and L3vit. xxvi. 26. So Micah, vii. 15-20, refers to the history of the patriarchs-and chapter vi. 5, to Balaam, and vi. 4, to the Exodus. Amos, ii. 4, also, chapter iv. 11; ii. 10; iii. 1; v. 25. So compare Amos, ii. 7 and Exodus, xxiii. 6. Amos, ii. 8, compare Exodus, xxii. 25; Amos, ii. 9, compare Numbers, xiii. 32, 33; Amos, ii. 10, compare Deut. xxix. 2. In Jeremiah, also, the Law is very frequently referred to and cited, chapter ii. 6, 8; vi. 19; viii. 8; ix. 13; xvi. 11; xxii. 22. Chapter iv. 4, compare Deut. x. 16. In his days, " the Book of the Law," long neglected, was found in the temple by Hilkiah, who refers to it as a volume which had been well known and lost, 2 Chron. xxxiv. 15. So, also, the prophet Ezekiel, see chapters xviii. and xx. throughout. This prophet employs terms and figures peculiar to the Pentateuch, chap. ter v. 11; vii. 4, 9; viii. 18; ix. 5, 10. Compare chapter v. 2, 12; xii. 14, xviii INTRODUCTION. with Exodus, xv. 9; Leviticus, xxvi. 33. He refers to the Law as known by priests and people as of Divine authority, Ezek. xi. 12; xviii. 21. It is not disputed that such a writing was known to the prophets of the Restoration, and to the people of their time. So, also, the historical books subsequent to the Captivity, plainly refer back to the Pentateuch as well known, and acknowledged to be written by Moses. Ezra, iii. 2 refers to the laws about burnt-offerings in Leviticus, " as it is written in the Law of Moses, the man of God." Again, in Ezra, vi. 18, at the dedication of the second temple, the priests and Levites were arranged expressly according "as it is written in the Book of Moses." So, also, Nehemiah makes frequent references to the Pentateuch, showing that the Jewish people, through all their changes of exile and return, acknowledged this written book of the law of God by Moses. Even IDe Wette admits that "in Ezra and Nehemiah the mention of the Pentateuch as we now have it, is as certain as it is frequent." By some the Pentateuch has been ascribed to Ezra. But Ezra is shown to be witness against this when he says, " as it is written in the Book of Moses," see chapter vi. 18. But Daniel, also, mentions the Pentateuch before the time of Ezra, Dan. ix. 11-13. Ezra may, indeed, have copied the Pentateuch at the Reformation in his time-in which case he would naturally have appended certain notices, as of Moses' death-yet by the same Divine inspiration. This gives, then, the testimony of the continuator. And so Malachi, at the close of the Old Testament revelation, says: " Remember ye the law of Moses, my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments." The passage which is, also, adduced against the Mosaic authorship, (Numb. xii. 3,)" Now the man Moses was very meek," etc., is accounted for by the Divine inspiration which dictated it. It is not the mere word of Moses, but the word of God. That the death of Moses is recorded at the close of Deut., (chapter xxxiv. 5,) is argued by objectors as proof that the books were not written by Moses; as though such a notice could not have been appended by another, and upon the same Divine authority as directed the writing of the books by Moses. Keil, in his recent work, (p. xxii., note,) refers to a similar instance in a well known work by John Sleidanus, (see HJengst. Beitrage, 2, lxxx.,) at the close of which the death of the author is narrated. Of course, it is not necessary to note that such an addition must have been from another hand, and could not claim to be from the author of the book, inasmuch as no one could be supposed to write an account of his own death. Besides the narrative of the death and burial is not given until after it has been expressly stated that he had finished his work, and transferred it to INTRODUCTION. xis the Levites, from which it would at once be understood that the closing and supplementary paragraph did not claim to be from him. INTERNAL EVIDENCE. That the Pentateuch could not have been compiled from "floating tradi. tions," after the time of Moses, nor by any one from Samuel to Ezra, is plain. For, 1. The Book is written evidently by a contemporary of the events, and an eye-witness, as Moses was. If written by any other than Moses, then it is a forgery claiming to be by the hand of Moses, but really by another, and thus imposed upon the nation in his name. But this cannot be. No motive could be imagined for such an imposture. Nor could it have been possible if we can give any weight to the internal evidence of authorship. The style is every where simple and artless. The history is full of mi nute detail, precisely such as supposes the author to have been an eye. witness. And this is every where claimed. The minutie are such as must have been recorded at the time-details of marches-geographical sitesroutes, etc., and with the origin of the names often in the events themselves -and all the items of the history agreeing together as a consistent whole, and agreeing, also, with the known character of Moses, and with the supposition that he, and no other than he, is the author. Moreover, that the Books of the Pentateuch belong to this period, is indicated by the command of God to Moses, "to write the discomfiture of Amalek for a memorial in a book," (Exodus, xvii. 14,) (literally, in TUm Book, showing that there was a book for these memorials, and that this book was the writing of Moses.) 2. The language of the Pentateuch is a further proof of its Mosaic authorship. If it had been written at a later period, there would have been found such modern words and phrases as would indicate the later date. But antiquated words abound, such as fix its antiquity. Jahn notes two hundred words peculiar to the Pentateuch, besides phrases. There are, also, Egyptian terms, or traces of such, which only an Egyptian would use. The style, especially in Deuteronomy, could have been feigned by no one, nor could any one have so completely assiuned the person of Moses, or have spoken to the people, as they were then circumstanced, in the manner in which he speaks. " See Jahn." 3. The Pentateuch is manifestly written according to the progress of the events. Statutes are recorded as they were made, and their subsequent alteration, or repeal, is afterwards recorded as it came to pass, and as persons of a later age could not have known, in such connection; all bearing XX.~INTRODUCTION. the clear mark of a contemporary authorship-showing that the author narrated the history of his own legislation. See Exodus, xxi. 2-7, compare Dent. xv. 12-23; Numb. iv. 24-33, compare Numb. vii. 1-9. Now no compiler of floating traditions could ever have produced such a narrative, bearing such clear marks of contemporaneous history. He would not have arranged the writings "in the manner of a journal, following the order of time, so as to introduce, now a law, then a historical fact, then an admonition, and then again a law"-he would not have repeated some laws as often as they were published-or, at least, he would have omitted, in the former parts of the work, the laws which are altered in Deuteronomy. Nor would he have repeated the minute description of the tabernacle and its furniture at its completion, which he had already given in the directions for its building. All these features clearly show that the author wrote according to the successive unfolding of the history in which he was so eminently concerned; and wrote his history as a public and official record of his time. 4. The genealogies show a writer of the earliest time, such as Moses; and these genealogies being the basis of the distribution of property, carry all the proof which such a necessary public register must have among the national archives. 5. The different portions of the book, written evidently at different times, show coincidences so minute, so latent, so indirect, and so evidently undesigned, as to prove one hand throughout, always taking for granted that the notice of Moses' death at the close is by the hand of anotherwhich it was not at all necessary to state. 6. The details, geographical, historical, and personal, show the hand of Moses. The Book of Exodus, describing the conduct of Pharaoh, in such keeping with all that is known of the Egyptian court, and the route of the exodus, showing one well acquainted with Arabia and the peninsula of Sinai, could most naturally have come from one who had spent forty years in the laind of Midian, and who, himself, traversed this route. We have seen, then, that to suppose any other author than Moses, is, at best, to suppose aforgery, and is to charge the author, or compiler, with forgery-for he writes as being Moses himself, and none other. And 1. Forged records would not venture upon such minute detail. 2. They could not furnish so many and various particulars with any such perfect consistency. 3. They would be most easy of exposure, especially as they involved all the affairs of a great people. And that they have passed for ages as their acknowledged archives in church and state, involving their family lineage, INTRODUCTION. isx1 and their tenure of property-any such theory is simply incredible; while the theory of the Mosaic authorship is accordant with all- the facts and features of the history. And that Moses is the author, accords with the unanimous testimony oI the Jewish and Christian church. PROOF FROM THE NEW TESTAMENT. The crowning proof, however, is found in the New Testament. Our Lord and His apostles frequently refer to the writings of Moses, as well known and recognized among the Jewish people. And we perfectly know that these were the five books of Moses, which were ascribed to Moses without any dispute. Our Lord's testimony, therefore, is clear and conclusive. He also receives and recognizes these books as the writings of Mosesargues from them-bases His own claims upon them-declares that Moses wrote of Him, and with authority-charges the Jews that if they had believed Moses they would have believed Him, John, v. 46. And He even introduces father Abraham, from the heavenly world, as testifying to the writings of Moses, along with those of the prophets, Luke, xvi. 29. John, v. 46, 47, is a very explicit "testimony to the subject of the whole Penta. teuch. It is also a testimony to the fact of Moses having written those books, which were then, and are still, known by his name." Alford. "Moses and the prophets," is the phrase by which the Old Testament is often referred to, Luke, xvi. 29, 31, and xxiv. 27; Acts, xxviii. 23. " The Law of Moses," "the Law given by Moses," "the Law of Moses and the prophets," " Circumcision is of Moses." " Moses wrote, If a man's brother die," etc., Mark, xii. 19. "The customs which Moses delivered us," Acts, vi. 14, are evidently the whole ceremonial law. "To forsake Moses," Acts xxi. 21, is to forsake these. " When Moses is read," 2 Cor. iii. 15, is equiv alent to saying, "when the Pentateuch is read," for no other books of the Old Testament are ascribed to Moses. The scattered references in the New Testament to the several books of Moses would make up a clear, con current testimony to the Pentateuch as being from his hand. Luke, xx 37, refers to Exodus, iii. 4, and refers to Exodus as written by Moses. It it what " Moses shewed at the bush." And John, i. 45, "we have found Him of whom Moses in the law did write," refers to Genesis, in which is the firsi prophecy of Christ. In Matt. xix. 4, 5, our Lord refers to the law of marriage as given in Genesis, i. 27; ii. 24, and to this He adds a reference to Deuter onomy and the law of divorce there given by Moses, Matt. xix. 7, 8. In, John, vi. 32, is a reference to Numbers, where the miracle of the manna is recorded, and our Lord refers to Moses in that connexion. And He as much testifies to Moses' writing, (for the universal belief was that he wrote the history,) as He testifies to the existence and leadership of Moses. If xxii INTRODUCTION. we could reject the proof of the one, we could, also, equally of the other. So when He says, " Moses gave unto you circumcision," He endorses the history of that ordinance as given by Moses, and recorded by Moses, Levit. xii. 3; and He in the same sentence endorses the account given by Moses in Genesis, xvii. 10, and received by them as his-that the ordinance of circumcision was "of the fathers." See, also, Acts, iii. 22, referring to Deut. xviii. 15; Acts, xxviii. 23, Rom. x. 5, 6, referring to Levit. xviii. 5, and Deut. xxx. 12, 13. The only way in which this positive testimony of the New Testament can be evaded, is by denying the inspiration and Divine authority of the New Testament writings. And the extremity to which deniers of the Mosaic authorship of the Pentateuch have been driven appears from the fact, that a late assailant discredits the testimony of our Lord Himself —and ascribes it to His human ignorance! that as man, He knew no better; and hence, that in this particular, of course, the assailant claims to know more than our Lord Jesus Himself. So utterly demented must a man become who would reject the Divine authority of the Scriptures. Some, indeed, soften the harshness of this denial by the theory that our Lord and His inspired apostles merely accommodated their language to the Jewish notions. But no such shift can be fairly made. How should we know to what portion of our Lord's sayings this theory could not be applied? It would destroy the Divine authority, even of our Lord's gospel teachings. But it is plain that Jesus bases His claims upon the testimony of Moses-challenges the faith of the Jews by their faith in these very writings of Moses, and plainly makes Moses' authority as an inspired writer, one with His own. A belief in Christ stands in closest connection with a belief in Moses and his writings. This is the declaration of Christ Him self to the Jews. And by the writings of Moses, literally, " the Scriptures of Moses," He means those Scriptures which the Jews, whom He addressed, acknowledged to be the Scriptures, or writings of Moses. And these, we have shown, were never any other-neither more nor less-than the five Books of Moses, called, at that time, by the Greek translators, the Pentateuch. So, also, it is recorded by Luke, that "beginning at Moses and all the prophets He expounded unto them in all the Scriptures the things concerning Himself," (Luke, xxiv. 27.) So, also, " Moses and the prophets" are spoken of repeatedly, precisely as would be the case if these writings are the writings of Moses. But if they are not, there are no other books ascribed to him, and this language of the New Testament cannot be understood. Besides, if we could believe that Christ and His apostles either accommodated themselves to the current Jewish notions of their day, or that Christ Himself was on a level with men of his age, in knowledge of such matters, and, therefore, ascribed to Moses the authorship only because He knew no better, we must believe that they ascribed to God "words that were never INTRODUCTION. xxiii spoken, (as, at the bush, Luke, xx. 37,) that they founded lessons and warnings upon transactions which never happened, (as the Deluge, Luke, xvii. 26,) accredited miracles which were never performed, (John, vi. 49; 1 Cor. x. 1-10; Heb. xi.)" See N. Brit. Rev. Feb.'63, p. 26-7. So, it is said by Christ Himself, "Did not Moses give you the Law?" And John, the evangelist, says, " The Law was given by Moses," John, vii. 19-23, and John i. 17. It must be plain that this implies that those writings, ascribed to Moses, called "the Law," were meant to be declared by Christ as written by Moses. And the theory that they were written by Samuel, or any other, is inconsistent with the giving of the law by Moses. The books themselves, as has been seen, purport to have been written by Moses, and this is the whole presumption of the case. So, also, the apostles and elders at Jerusalem declare at that time, (A. D. 50,) " Moses, of old time, hath in every city them that preach him, being read in the synagogues every Sabbath day," Acts, xv. 21. This passage plainly refers to the writings, which were then, and all along of old time, believed to have been written by Moses; and the fact is thus endorsed by the highest authority. And what adequate motive can be ascribed to Samuel, or any other, for creating the false impression that Moses was the author if he was not-or, that the history was true if it was not? And what motive had all the inspired writers quoted above, to propagate this impression if it was false? And what has any one gained by maintaining that Moses was not the author, when this is plainly the whole presumption of the writings, and of the entire history-and when this has been the universal belief of the Church in all ages-and when it was the belief of the inspired writers, and of Christ Himself? Again. The general credibility of these records may be arrived at from the notorious and admitted facts, and upon the commonest principles of historical evidence. For example, the Jewish nation, as it exists in the earth a most remarkable people, has a history which cannot be disputed. They are admitted to be the descendants of Abraham. That they lived in the Holy Land under a peculiar system of religious institutions, no one will deny. That they migrated thither from Egypt, under Moses as their leader, is equally plain. This great fact of the Exodus is so bound up with all the other parts of the history as to be a key to it, and yet no one hesitates in admitting this event. How, then, is it to be accounted for, except we suppose their history in Egypt to have been what it is here declared? Then, how is their separate living in Egypt to be explained, if we do not take the account of Jacob's migration with his family as here given? All that is known of Egypt as a grain-growing country, and of its government under the Pharaohs, and of its relations to Palestine and the people there, makes the whole history natural and credible of itself. And we cannot suppose it possible that the Jewish nation would have received the history from the earliest times, or at any time, as correct, if it had not ample proof xxIv INTRODUCTION. within its3lf, in accordance with all the testimonies. The very fact that the uniform belief of the Jewish nation from the beginning has accorded the authorship of these writings to Moses, is in itself a presumptive proof which cannot easily be overturned. None could claim to know better than they. None were more careful to know, and to transmit the knowledge than they. THE HISTORICO-SCIENTIFIC EVIDENCE. Theology is the highest of all sciences. As regards its domain of investigation it comprehends all truth, and subordinates to itself all research. The knowledge of God is the most exalted of all knowledges, and all that is really known within the broad compass of human learning, must illustrate this. The findings of natural science have all along given ample confirmation to the truth and Divine origin of these inspired records. Though the direct object of the Scriptures is not to teach science, yet neither is the Bible unscientific-nor has it been found at variance with well-established science in any particular. The Scriptures do not even give us a system of theology, nor aim to teach theology scientifically, but they give us the truths themselves, which must form the only true system and science of theology. It is an evidence of the Divine structure of the Bible, that while its records have been assailed by every advance of science, they have been so framed in scientific matters as to be received in all ages, and, yet, as won. derfully adapted to the advance of scientific discovery-giving no detailed theories, nor technical, scientific systems, but simply the ultimate factsalways true-and in such compact narrations as have been found wonderfully to inclose within themselves the kernels of the most advanced science; and though not yet fully understood, while science was in its infancy, yet adapted to the infancy of research, and standing on record to be more fully opened to view along with the progress of investigation-a kind of prophetic statement, indeed, with a cumulative fulfilment; while all along, there has been a " searching of what, or what manner of time, the Spirit that was in them did signify." GEOLOGY points to the recent creation of man, and to the general order of creation as here recorded. The records of geology, however, are very much out of reach, and only, in very small part are yet examined. Where they have, at first view, appeared to contradict the Mosaic accounts, the further research has decidedly confirmed the exact statements of the Scrip. tures; while, all along, the question must occur whether the geological record refers to the Same events as the Scriptural record in question. INTRODUCTION. xxv PHYSIOLOGY decides in favor of the unity of the species as here alleged, and the origin of the human family from a single pair.-(See Notes, chap ter i. 27.) COMPARATIVE PHILOLOGY shows that all the globe had originally one language, and there is good ground for supposing that all the different tongues of the earth can be reduced to one alphabet, which already Lepsius claims to have done.-(See Bopp, Lepsius, Burnouf, etc., and Commentary, chapters x. and xi.) So, also, ETHNOLOGY testifies to the same effect. It is commonly admitted that the tenth chapter of Genesis furnishes the best outline of ethnological science, and is in keeping with the latest discoveries in this department. "Independently of the Scriptural record we should fix upon the Plains of Shinar as a common centre, or focus, from which the various lines of migration, and the several types of races originally radiated."-(Raw. p. 75.) The ancient heathen knew nothing of the unity of the human races. Moses, therefore, shows that the source of his information was Divine, as he speaks so entirely in advance of his age, and speaks of things in this department as they could be known only by Divine revelation. UNIVERSAL HISTORY attests these records. The Mosaic annals are found to be in striking agreement with the best profane authorities, so far as profane history can reach. For example, a thorough knowledge of Egyptian customs and institutions is manifest in the Pentateuch such as would belong to Moses, and such as all the monuments have confirmed. (See fengstenberg's Egypt and M2oses.) The mounds of Mesopotamia, lately opened, furnish records buried for nearly three thousand years, which show the existence of such places as were before supposed to be only names, perhaps of imaginary localities. "Erech, Accad, and Calneh, in the land of Shinar," all unknown before, come thus to light. " Calah and Resen, in the country peopled by Asshur." Ellassar and Ur of the Chaldees, are found thus to have been real and well known places of that remote age. The confusion of tongues at Babel, and the consequent dispersion of mankind are facts confirmed by an inscription discovered at Birs Nimroud, read by Oppert before the Royal Society of Literature. The threescore cities of Og, fenced with high walfs," east of the Sea of Galilee, are certified to by modern discovery of the ruins of such walled cities. So, also, the researches in the Dead Sea, and the-valley of the Jordan, all confirm these ancient Scriptures, as being true history. Oftentimes tho very things which sceptics have regarded as proof of ignorance in xhe writer, have only proved the ignorance of the objector. "Each accession to our knowledge of the ancient times, whether historie, e xxvi INTRODUCTION. or geographic, or ethnic, helps to remove difficulties, and to produce a perpetual supply of fresh illustrations of the Mosaic narrative."-(Rawlinson, pages 76, 77.) The universal traditions of the Creation and Fall, the Deluge, the Dispersion, etc., show this to be the great original record, and all the rest to )be derived from this source-this being concise, and all others being diffuse, as legendary accounts commonly are. It is plain that the legends which have sprung up among various heathen nations are modifications and perversions of this history. It would seem that God has it in His plan, by means of the recent controversies about the Pentateuch, to exhibit the true place of the law in the Divine record, and in the Biblical system; calling attention to its wonderful features, and its permanent, essential excellence and value. The Pentateuch has come down to us in at least four independent channels. The Jewish, Greek, Syrian, and Roman Churches, have each a Pentateuch, differing from one another only in small particulars, and enough to show that they have been handed down independently, and were all substantially the same as that known in the time of our Lord. Besides these, there is the Samaritan Pentateuch, still more ancient, and agreeing with the Hebrew-only in different characters, and handed down by a different and hostile people. HEATHEN TESTIMONIES. The Mosaic authorship of the Pentateuch is referred to by the historians Manetho, Hecateus, Lysimachus, of Alexandria, Eupolemus, Tacitus, Longinus, Juvenal, and others, among eminent heathen writers. These speak of Moses as the author of the Hebrew code of laws, and most of them speak of him as having committed his laws to writing. These authors cover a space extending from the time of Alexander, when the Greeks first became curious about Jewish history, until the time of Aurelian, when the Jewish literature had been thoroughly sifted by the acute and learned Alexandrians.-(See RaWcinson, page 54.) TIME. Another and kindred line of argument leads to the same conclusion, not only that Moses was the author of the Pentateuch, but that it was written during the forty years' sojourn in the wilderness. After the brief outline of the origin of the human race, which is introductory, the early Jewish history is given in these books up to the eve of entering into Canaan under Joshua. This was the great Old Testament, INTRODUCTION. xxvii promise made to Abraham and his seed, which pointed forward to the blessing of the heavenly Canaan. The book, as a whole, from Genesis to Deuteronomy, inclusive, bears the marks of having been written during the wilderness sojourn, and prior to the settlement in Canaan. The people are spoken of as dwelling in tents, and the place of their religious worship was a tent, portable, because of their transition state, travelling from Egypt to the Holy Land. And all the Levitical service was given in detail to suit such a condition of emigrants. The book purports to have been written during their passage. It gives directions for the people as travellers, and as travelling worshippers. Besides, the book, as has already been noticed, details the progress of this Jewish system, political and religious, and was evidently ^ritten during its progress. It gives the occasions of these institutions-how they were called for-and the unfolding of all the peculiar Mosaic legislation as it grew out of the conditions in which the people were placed, and the objects had. in view. Plainly, the law was given for the establishment of an exclusive religious system, " nuder which the people were to be trained for the promises of the covenant in the Land of Promise., nd all along Moses speaks to them, clarging them with the-e great objects of their discipline, and pointing them onward to the results. Throughout there are clear marks of an author who is contemporary with the events, and himself a party in the transactions-and the whole narrative calls for such an one as Moses. The familiarity of the writer with the Desert of Arabia, as well as with "Egypt-his acquaintance with the geography of the route-names of places -face of the country-people scattered through the various districts, with their'known peculiarities, and the productions of the respective regions, with all the natural features, point to such an author as Moses, and show by the exactness and minuteness of detail that the writings belong to that period. Besides this we have the traces of Egyptian life throughout the history, such as the embalming of Joseph's body, the taskmasters, and we have the agreement of the history of the plagues with the natural features of the country, and the use of Egyptian terms such as one like Moses would naturally use. There is no other one of that age who would answer to these features of the case. And to suppose it was the work of a later age, is to suppose a forgery of some one who wished to palm his work upon the public as that of Moses. But to suppose that any one could so have deceived the entire Jewish nation, who were so jealously careful about their national annals, is absurd-to say nothing of the impossibility of Samaritans, Jews, and the Ten tribes being all so imposed upon, when they were each so jealous of the others. One of the most recent and learned of German commentators shows, at length, and most conclusively, that the Pentateuch could not have had its origin in any post Mosaic time. He says: xxvih INTRODUCTION. "It could no more have originated in the times of the Judges, than the New Testament could have originated in the middle ages. That period, (of the Judges,) is one of barbarism-of the disintegration of Israel into separate and alienated clans, and even of manifest mingling of Israelitish and heathen Canaaniti;h customs. There were then no considerable prophets. The priesthood lay prostrate, and the last of its incumbents knew how to wield the sword, but not the pen. Samuel, alone, at the end of that period -the founder of the schools of the prophets, might possibly be thought of in connection with the origin of the Pentateuch-but this supposition is untenable, as appears from this that Samuel, so far from adhering rigidly to the law which he had reduced to the documentc-ry form, is, on the contrary, a personage exempting himself fro-m the law in troublous times. For example-he was no priest, nor of the priestly tribe, yet he statedly offered sacrifices, no doubt with the Divine sanction. The sacrifices were not offirc at the altar of the tabernacle, but at Mizpeh, Gilgal, Bethlehem and Ramah, the place of his residence. The anointing of kings was no part of the Mosaic prescription, and the monarchy itself was an innovation. " The time of Saul does not come into the question, since its only significance in the history of Israel's religion and literatlre lies in its being the time of David's birth. " The times of David and Solomon, however, exhibit so lively an activity in organization and literature, that the law of Moses might, far sooner, have been recorded then and set in its historical framework. And many glancings of the law into the future of that golden royal era offer to that hypothesis some foundation. But over this very period the fountains of history flow forth to us most richly, yet without affording any where, even in the Psalms, a ground for the supposition that this Book of the Law became then reduced to writing. And, moreover, the great deviation in the structure of the temple from that of the Mosaic tabernacle, is on that assumption hard to explain., "If we descend to the separation of Israel into two kingdoms, the hypothesis that the Pentateuch received its first documentary form after that separation, is improbable for this reason, that in the kingdom of Israel there never arose any opposition against the force of the law that bound Israel in the same manner as Judah. Had not the letter of the law been already fixed it is not easy to comprehend how there could have been that objective unity of the severed bodyj and the common ground of the prophetic function, and the conscience of Israel ever breaking forth in all times of apostasy, and the ever uniform lw of religious renovation in Israel, after long secularization. "Shall we, then, assume that the Pentateuch first originated in the:sxile, or that Ezra wrote it as it lies before us? How can it have originated in the exile, since the people on their return from the exile, remind themselves of the Law as the Divine basis of their commonwealth, long desti INTRODUCTION. xxix tute of practical effect, but now demanding a tlue realization? (See the whole strain of the prophets of the Captivity and the Restoration.) Were the Pentateuch a compilation of laws like the Codex Jnstinianus, it might, indeed, be conceived of as the work of an exile. But it carries us into the midst of the historic process of the law-giving, and is a pragmatic history of it. And how could such careful and definite recollections have remained in an oral and unrecorded state till that time? "And as to Ezra, he is a Luther, who, in a time when the masses had sunk into heathenish barbarism and religious ignorance, as a scribe, brings back the written word to honor and efficiency. His activity in reference to national life and literature is, throughout, only restorative, for even the uncertain tradition goes no further than to ascribe to him the transfer of the Scriptures from the Hebrew to the Assyrian text, or the restoration of lost books from memory. In other words, history and tradition fully concur to show that any assumption of his authorship in the case would be gratuitous and baseless. So does the whole post-Mosaic history of Israel send us back to the Sinaitic law-giving, and a written record of the same." -(JDelitsch, pp. 9, 10. See Bib. Sac. pp. 51, 52.) Kurtz well remarks: " Not only is the whole book the basis and necessary antecedent of the history of the Jewish people, its commonwealth, religion, manners, and literature, but, also, the very time in which Moses appeared as the leader and legislator of the people is the very time when the Pentateuch must have been composed."-(See Kurtz, vol. i. pp. 56-65.) " Almost every marked period from Joshua down to the return from the Babylonish captivity has been fixed by different rationalistic writers, as a period appropriate to the production of the Pentateuch." But supposing it to have been written by Moses, as we have already shown, Eusebius judged that it was during his sojourn in Midian, as keeper of the flocks of Jethro. Theodoret's opinion is the more probable one, that it was after the giving of the Law at Sinai, and during the wilderness march, when we know that some of the records were penned by him according to the Divine command. Num. xxxiii. 2; Dent. i. 5; xvii. 18; xxviii. 58; xxix. 19, 20, 27; xxxi. 9, 19, 24. HISTORICAL CANONS. The modern scepticism claims that these writings are "unhistorical "by which is meant that they are not true in the plain sense of the records. It is not pretended that the author, whoever they make him to be, professed to write un7istoricclly; no such passage can be produced, but all the contrary, and, hence, the hypothesis does, in effect, charge the author with wilful deception, and makes the book an imposture. This would set the Bible even below a common uninspired book. But this is not alleged by the objectors. xxx INTRODUCTION. There are certain canons of historical criticism which are commonly accepted. 1. When the record is that of an eye-witness, or, "of a contemporary of the event who is himself a credible witness, and had means of observing the fact to which he testifies," the fact is to be accepted as possessing the first, or highest degree of historical credibility. "It would most uLnques tionably be an argument of decisive weight in favor of the credibility of the Biblical history, could it be, indeed, shown that it was written by eye. witnesses."-(Strauss.) 2. The second degree of historical credibility is when the narrative is given at second hand, as received directly from those who witnessed it. 3. The third degree is that of a narrative handed down from a contem porary of the event, where the event itself is of such great moment, and of such notoriety, as to associate itself with the life of a nation; or, otherwise such as to be celebrated by any public rite or practice. 4. A fourth, and lowest degree of historical credibility is where the traditions of one race are corroborated by those of another, especially if a distant or hostile race-then, this double testimony gives a degree of credibility, worthy of acceptance, "if it be nothing very unlikely in itself." This is a circumstantial evidence which may rise to the height of strongest proof.-(See Bawlinson's Hist. -Ev.) It will be seen from the foregoing investigations, that Moses was such a witness as to give to his writings the highest degree of historical credi bility, to say nothing of his Divine inspiration. WThen sceptics assume to lay down as a rule that there can be no true history into which the supernatural enters-that is-that any record which relates a miracle, or a prophecy fulfilled, or claims inspiration, must be " unhistorical," on the ground, that there can be no such thing as miracle, or prophecy, or inspiration, they beg the whole question, and under the guise of reason they deny what is most reasonable in itself, considering the nature and object of a Divine revelation. HISTORICAL INTERPRETATION. I. An inspired historian should be treated fairly, and we should accept from him what we would accept from another credible historian, as evidence of truthfulness. If there seem, at first view, to be discrepancies in different parts of the record, then we explain one part by another-we canvass the nature and object of the history-and the internal evidence of INTRODUCTION. xxxi truth-and before we condemn it as false, we inquire for some plausible motive which the author could have had to falsify. And hence, we adopt the principle of Augustine-that, in case of seeming discrepancies, any solution which presents a possible mode of reconciling the difficulty must be accepted, before we can admit that there is a contradiction. (a.) There may be errors of the copyist in transcribing the original text (b.) The antiquity of the history, and the brevity of the narrative may account for some things not understood by us. (o.) Idioms of the original language may be overlooked, or misunder stood. (d.) Often, it is the ignorance of the objector, and not his superior knowledge, that makes the seeming difficulty-as, a blunder in the Hebrew, or in the history. (e.) It is, as with the four narratives of the Evangelists, that if we knew all the minutice, we could harmonize them fully. (f.) Objectors seize upon certain minutiae which they are unable to solve, however unimportant, and they allow these to overthrow all the array of testimony. (g.) The difficulty may be in the translation, and not at all in the original. (h.) The spirit of contradiction makes the plainest narrative "unhistorical." He who will find difficulties in the Scripture, will always have diffi.culties to find. This Divine revelation is not so given as to compel belief. Men may stumble at it if they will. Thus, it administers a silent, but potent test of a man's inward principle. (i.) The Scripture is given in every variety, so as to meet every reasonable demand. In history, poetry, philosophy, prophecy-in precept and example-in discussion and illustration-in travels and epistles-in simple patriarchal narrative, and in pictorial illumination-we have it in every various form and style, adapted to all ages and people. It is all the word of God in the very words of man. Each Book must, therefore, be read and studied, in its relation to the whole volume, and each in the light of its particular object, author, age, region, etc. In the Book of Job, for example, the truth is to be elicited as the result of a discussion, which is there recorded touching a great problem of the Divine government. Satan's words there given are not inspired. It is the narra xxxii INTRODUCTION. five that is inspired-an inspired narrative of the debate. And from this true record of the discussion, as the question is argued on either side, and summed up by God Himself, must the truth be carefully gathered. Contrary. sentiments, thus introduced, are no contradiction of the writer, nor any disproof of the Inspiration of the Book. So, in Ecclesiastes. If Satan is introduced in the inspired narrative, this does not make Satan inspired, nor his wicked language. (k.) There is special liability to error in the manuscript copy, where figures are given. As letters were used for numbers, and as some of the letters so nearly resemble each other, they could easily be mistaken, one for another, in certain instances. Some hold to a special system of interpreting the numbers of the Old Testament, as the number seven is taken for a sacred number-and the number twelve for the number of completion, etc. So Hengstenberg holds in interpreting the Apocalypse. It is this department of figures in the Old Testament which has lately been searched for evidences of the unhistorical. (I.) In treating the Pentateuch, it may be borne in mind, that it is com. monly admitted to have been revised by a later hand, as Ezra, also inspired -who added such passages, as the record of Moses' death, at the closeand, possibly, some other items, as that of Moses' transcendent meekness, etc. Though we see no difficulty in supposing Moses to have penned this under the guidance of Inspiration. (m.) It may, also, be that certain marginal notes of explanation-for example, of geographical sites, or names, or historical records or events-may have crept into the text. The phrase, " unto this day," may be sometimes an addition by a later hand. See Deut. xi. 30, and compare Josh. v. 9 Deut. i. 2; iii. 9, 11. (n.) Men who enter on the interpretation of the Scripture as a trade, for professional aggrandizement or emolument, as many of the Germans have done, without reference to the gospel here embodied, and without the teaching of the spirit, must signally fail. THE SOURCES OF THE HISTORY. The sources from which these historical materials have been gathered could have been only either, 1. Traditional, or 2. Documentary, and uninspired, or 3. Inspired. Some, or all of these-that is, orl tradition-uninspired INTRODUCTION. 5.xxii iocnments —or, else in piration, w;itht or citziout these, must have furnished the materials. Oral tradition would naturally have furnished some of the early facts prior to Moses' time, and these could have been used under the guidance of inspiration. Such oral traditions could have been by transmission through few hands: e. g. The facts of the Temptation and Fall, Moses could have received at fifth hand; the facts of Abraham's history, and even of the deluge at third hand. It is admitted that the great events of a nation's history will be remembered through five generations, or one hundred and fifty years. Even as histories, apart from Inspiration, we have as good authority for these records (e. g., of the Exodus,) as we have for the history of Cesar and Xenophon. Newton fixes eighty or a hundred years as the extent of oral tradition. Sir G. Lewis thinks that leading events in a nation's history would be remembered among them for one hundred years-and special circumstances might extend the tradition to one hundred and fifty or one hundred and eighty years. But, it would seem probable beforehand that if there were already existing documents-any written records of the earliest time-an historian of such a remote period would have made use of them. This is held, by many, to give additional confirmation to the history.-( So Yitringa, Talmet, and Rawlinson.) It should be understood, however, (1) that such use of documents, is not, in itself, inconsistent with the inspiration of the writer, or the writings. In Matthew and Luke, the genealogies may as well have been inserted from the genealogical tables under Divine Inspiration, as to have been received directly by Revelation. And so, in the Book of Genesis. But what proof is there of other documents being used, and how extensively? It has been doubted by some whether' writings existed at so early a period. But this can no longer be questioned-even if they were semihieroglyphical; writing must have been known and practised, at least. soon after the flood, if not before that event. It is reasonable to suppose that the art of writing was given by God to man, along with language itself, as indispensable to- social progress. Wo know that in Egypt and Babylonia writing was in very early use-as early as the time of Moses, and even dating twenty-two centuries before Christ. The remains of the Babylonian writing, which are extant, show that the art had already made considerable progress. And in Egypt, the hieroglyphics of the Pyramid period-sometimes written in the cursive styleshow that writing had been long in use, as Wilkinson has remarked. After the Exodus, it would naturally find place among the Hebrews, even if they could be supposed to have first learned it in Egypt. This is sufficient to xxxiv INTRODUCTION. remove the objection against the knowledge of writing in Moses' time. " Moses was learned in all the wisdom of the Egyptians." (See Introduc. tion to Stackhouse's History of the Bible; Kitto's Cyclopedia, " Writing;" Rawlinson's Hist. Ev. See Job, xix. 23, 24; xxxi. 35. It is alleged that Moses has made use of several documents, or historical fragments, in compiling his history, and that there are traces of these. I. In the different headings, " These are the generations," etc., (so Rawlnson, p. 58.) But this would not prove such a source. lHavernick ably contends that these are only appropriate marks of transition from one subject, or department, to another, in the simplicity of that ancient style. Such headings occur chiefly in the record of genealogies-and of laws: both of which require such formal and marked announcement. The author thus, also, gives an indication of the plan and arrangement of what follows, and connects paragraphs thus with foregoing ones. II. The use of different names of God has been thought to denote the incorporation of different documents. In some passages the title " Elohim" is used-in others, "Jehovah "-and in others these are combined in one, "Jehovah-Elohim,"-" the Lord God,"-or, "Jehovah God." It is inferred by some that these names mark different documents, "Elohistic" and "Jehovistic." But it would be quite as necessary to suppose a third-in which the joint title is used. And some claim to have found traces of as many as twelve and fourteen different documents. There is evidence against all this. In chapter ii. 4, to chapter iv-where the compound name is used twenty times, the name Elohibm is three times used alone, chapter iii. 1-5. This shows that there is no proof here of different documents. Nor is this use of the different names in different paragraphs, confined to Genesis, or the Pentateuch. In Jonah, iv. 1-4, the title is Jelovah. In verse 6, it is Jehovah-Elo7him. In verses 7, 8, 9, Elohim is used; and in verse 10, it is Jehoivah again. Yet it has not served the purpose of these theorists to insist that the Book of Jonah is made up of divers documents. Even some who broached this theory, and have maintained that the different documents could be traced by the use of the names Jehovah and Elohim, have given it up in despair of these criteria; because the names are found so intermixed in some parts of Genesis as to make the theory untenable. Chapter xxviii. 16-22; chapter xxxi.; chapter xxxix., etc. woald has shown that the principles proposed for separating the original sources of Genesis might be applied as well to the Book of Judges; and thus has proved the fallacy of such a system. Havernick attributes this attempt to the overlooking of the essential unity of the Pentateuch, and directing the research to the discovery of disconnection and isolation in the paragraphs. INTRODUCTION. xxss But the further arguments on which this document hypothesis is rested, are such as these: 1. That the names and dates given in chapters v., vi., ix., x., etc, could not have been orally perpetuated-that there must have been, for Moses' information, brief records of the earliest date. But Inspiration provides for this. And we are not to reason about the sources, as though Inspiration were not the great sufficient source-in all, and above all. 2. That there are repetitions, or double narratives, of the same event. But here, as in the history of the creation, (chapter i. and chapter ii. 7, and verses 18-23,) there is only an enlargement in the second record, on some point, leading to the further history in a given direction. (e. g.) The fact of the creation of-man on the sixth day is first given. Then, it is taken up to give further, the mode of his creation as to his higher nature, and the habitation assigned to him with reference to his trial, and destiny. The alleged repetitions, as we shall see, are not proved to be such. Pharaoh and Abimelech both acted in the same selfish manner about Sarah. Abraham may have been twice guilty of the same cowardice, etc. Besides, it is to be remarked that the history was written at different times, and without any regard to mere style, quite according to the manners of the Hebrews. We observe that God Himself assigns a reason for the different use of His names-and explains the sense of the name Jehovzhb as most importantly bearing on the whole plan of His dealings. The difficulty here is stated thus-that in Exod. vi. 3, the name is referred to as follows:' I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, (El Shaddai;) but by my name Jehovah was I not known (made known,) to them." Yet, in seeming contradiction to this, the name " Jehovah " is repeatedly used in the earlier parts of the history, throughout the whole Book of Genesis. And not merely by the historian, in his narrative, but by the patriarchs, and others of earliest time, whom he introduces as using the name; as by Eve, chapter iv. 1; by the sons of Seth, iv. 26; by Lamech, v. 29; by Noah, ix. 26; by Sarai, xvi. 2; by Rebekah, xxvii. 7; by Leah, xxix. 35; by Rachel, xxx. 24; Laban, xxiv. 31; Bethuel, xxiv. 50, etc. Now, this is explained by the theory that some other writer must have inserted these passages bearing the name " Jehovah,"-whence they are termed "Jehovistic,"-or, at least, that the historian incorporated these separate documents which he found written by another hand. Now this theory would not account for the plain fact that God was known by the name "Jehovah" in the earlier times-as' already quoted but seemingly denied in the passage, Exodus, vi. 3. We mu't, therefore, xxxvi INTRODUCTION. look for another and better explanation. And the meaning, probably, is, that God bad not distinctly revealed Himself to the patriarchs as "Jeho. vah," that is, as the God of Redemption. The term JehovaLh, from the future form of the substantive verb to be, does not mean self-eistence-eternal, independent Being-as was formerly held, but rather, in this future form, " the coming One "l —e who shall be-as the title was also applied to Christ in the Greek, ('O epXolevoc-Matt. xi. 3,-THE COMER.) The other sense of "independent Being " is in no such striking contrast with El Slhaddai. Now, thougn h.is. ntme was known in the earliest time, and was used as applied to God, yet () it was not known n n its redemptive import, or, as belonging to God as carrying on the work of redemption, until the secret was disclosed to Moses in the bush, and in Egypt. (2.) It was by the name "El Shaddai,"-the Almighty God-that the Angel of the Covenant had been revealed to the patriarchs, until this time,' and now He was to be revealed to them as Jehovah. The patriarchs had not known this second Person of the Trinity-this Angel of the Covenant-by this name until it was first revealed to Moses in the bush. In the nine instances in Genesis in which God Himself uses the title in His communications to the patriarchs, it is not once distinctly applied to the Angel of the Covenant, Gen. xv. 7; xvi. 11; xviii. 13, 14; xviii. 17, 19; xix. 13; xxii. 15-17; xxviii. 13. There are forty other instances in which the title is used in Genesis by others than the historian himself, and in no one of these instances does it seem to be applied distinctively to the Covenant Angel, but in some instances it is applied with a hint of the redemptive idea-as Genesis, iv. 1, where Eve says: "I have gotten a man-Jehovah, (or the coming One,"yet not with any distinct idea of its application to the Covenant Angel, who visibly manifested God to the patriarchs. Plainly then, it is not without a profound.reason that this title is thus used in the history. And the explanation given by the Covenant Angel Himself is conclusive. It was not expedient that He should be revealed to the patriarchs, at first, as the coming One. His hour for such revelation had not yet come. And so He was first revealed as an Angel-afterwards as the promised Redeemer. So in the New Testament it was first as a man that he was revealed, and then as God Himself, the Redeemer. Hengstenberg understands that the name "Etohim" indicates a lower consciousness of God, and " Jehovah " a higher stage of that consciousness "Elohim" becoming "Jehovah " by an historical process, and the aim of the sacred history being to show how He became so. Kurtz considers Elohim as the name belonging to the beginning, and Jehovah as the name belonging to the development. Elohim the Creator-Jehovah the Mediator; and that Jehovah is shewn to be the same Being as Elohim, by the use of the double name, Jehovah-Eohim. More especially at the beginning of the record, and until the names are understood, we are to look for some ground of these different titles in tho INTRODUCTION. xxxvii connection in which they are used. So, also, Psalm, xix. i, "The heavens declare the glory of God, (Elohim;") and verse 7, "The law of Jehovafh is perfect." See Notes, page 95. 4. Further. As the Pentateuch is not a connected history of the world, but only of the theocracy, we might look for some disconnection of the records as if fragmentary, but only in accordance with the special plan of the history, to give simply such events and details as would bear upon the great object. It will be found that there is, throughout the records, a unity of plan, and consistency, and connection of historical details, showing the great idea and aim to be to set forth God's covenant relations with His people. Besides the document hypothesis, some have broached what is called a fragment-hypothesis; while others, have started a complement hypothesis, and still others, what is called a crystallization hypothesis-none of which is entitled to further notice here. DESIGN OF THE HISTORY. The Five Books of Moses are to be regarded not as disconnected frag. ments, but as one work in five volumes, or parts, having for its end not the history of the world, but of the theocracy, with its origin, laws, and institutions; serving, also, as national annals, for the church and the state. God-the people of God-the law on Sinai-the Promised Landare closely connected ideas in the structure of the history. Creation and Redemption are not separate, but allied facts. It is the God who created the world who is the God of the Hebrew nation, and He has revealed Himself in nature and in grace, the same God. The First Adam is a precursor and figure of the second Adam. Noah and Abraham are heads of the human family. But the latter is head of the chosen race-as, also, is Christ the Father of the faithful. Moses was the Mediator, and Lawgiver, and Prophet of the chosen people, as Jesus Christ, also, is in a higher sense. Hence, the great leading facts here narrated are elementary to the whole system of revealed religion. The object of the Pentateuch is to show how God dealt with the human family in His covenant relations-through Adam, Noah, and Abraham, leading to the separation of a chosen covenant people-to whom He gives laws and institutions, with reference to their establishment in a Land of Promise for the best working of that peculiar economy-and all in order to the coming of "the promised seed," and the consummation of the church as' Abraham's seed, the heirs according to the promise." " This is the clew to all those curious insertions and omissions which hlave astonished and perplexed mere historians." The five great names xxvii INTROD'UCTION. which mark the progress of the history in Genesis, and around which it clusters, are Adam, Noah, Abraham, Isaac, and Jacob. The great corresponding items in the history are the Creation and Fall, the Flood, the Covenant, the sacrifice of the Covenant Son, and the bondage in Egypt. Adam, Noah, and Abraham appear as three successive heads of the human family. The last of these three, however, is rather the father of the faithful, and his son, Isaac, is the covenant son-the personal type of the great covenant sacrifice. There is a Messianic prophecy belonging to each of the three head persons and periods just named, while Isaac is, himself, the Messianic promise of the covenant son, the New Testament Isaac, here "received from the dead in a figure." Heb. xi. 19. See chapter xii. CHRONOLOGY. The chronology of the Old Testament has a great importance in view of certain scientific questions, much agitated among scholars of our day. It is founded very much on the genealogies, and these are invested with some uncertainty. The Hebrew text gives the shortest chronology-while the Septuagint and the Samaritan extend the periods. For example-from the creation to Abram's departure out of Haran, the Hebrew gives 2023 years; the Septuagint gives 3279 years; the Samaritan gives 2324 years. The common Hebrew reckoning dates the creation at 3760 B. C. The more commonly received computation is that of Usher, which is 4004 B. C. The chronology in the margin of our English bibles cannot be said to be a matter of faith, so much as of opinion; and it is open to investigation and possible correction, at least, in some of the details. From such data Moses is sometimes charged with blunders which do not belong to him, nor to the Inspired Volume. The events which he records are not always given in chronological order, and from overlooking this fact mistakes have occurred among chronologers. The longer chronology advocated by Hales makes the creation 5411 B. C.; and that by Jackson, 5426 B. C.; while some, as Bunsen, have arrived at fabulous figures. In the modern controversies on this subject some would set us quite afloat, by utterly discarding the received chronology. There is a possibility that the genealogies prior to Abram have been condensed by Moses, as Matthew has confessedly condensed the genealogy of our Lord. But the New Testament confirms the reckoning which makes " Enoch the seventh from Adam," (Jude, vs. 14,) and there would seem to be little margin for any very important difference in the results. Much speculation and discussion has been raised by the fabulous figures of the Egyptian and Babylonian chronology. But the result of most careful research is, that according to the Egyptian system, after we have INTRODUCTION. xxxis stricken off the dates of gods and demigods, Menes, the first Egyptian king, takes the throne. We have only an excess of about two thousand years at utmost to account for, in what is plainly the historical period. In the Babylonian system, similarly viewed, we find the chronology extending to 2458 years B. C. But in the former case, Manetho himself reduced his list of dates by one thousand five hundred years, which would leave the difference but a few hundred years at most; Menes, the first historic date, being 2660 B. C., in the view of some of the most eminent Egyptologists. (See Rawlinson's Hist. Ev.) Hcrais says: "The different dates assigned to the period from the Fall to the Flood, give an extreme difference of 1142 years, (or between Petavius and Hales, 1428 years.)" He adds, "I adopt the chronology of the Septuagint, which is that of Josephus, as exhibited substantially by Vossius, Jackson, Hales, and Russell. I do this on the evidence there is that the chronology of the Bible was corrupted by the Jews (as to the ages of the patriarchs at the birth of their eldest sons,) in order to,ut back the dial of time for the coming of the Messiah-leaving it to be inferred that the computation of the Septuagint is the true transcript of the original, Hebrew chronology. This reckoning makes the deluge to have occurred A. M. 2256; a difference of 600 years in this period, from the commonly received reckoning. (See Patriarchy, page 32, note.) An eminent modern authority, (Poole, in Smith's Bib. Diet.,) contends for the long chronology on specified grounds, and adopts 1652 B. C. as the most satisfactory date of the Exodus; and that of the Flood, as 3099, or 3159 B. C., and that of the Creation as 5361 or 5421 B. C.-the outside figure being 1,417 years longer than the commonly received date. The difference between the short reckoning of Usher and the longest above named, (not speaking of Bunsen, who arbitrarily claims 10,000 years,) is found altogether prior to the date of Solomon's temple. Here the extremes agree.very nearly. He gives a tabular view: HALES. JACKSON. USHER. Creation.......................... 5411 B. c. 5426 B. c. 4004 B. c. Flood........................... 3155 " 3170 " 2348 " Abram's departure from Haran.... 2078 " 2023 " 1921 " Exodus........................ 1648 " 1593 " 1491 " Solomon's temple................. 1027 " 1014 " 1012 " cHles, we see, would make the Creation 1407 years older, and the Flood 807, and the Exodus 167, older than the received dates.' Kalisck makes the Creation to date 4160 B. C., thus: "As the departure of the Hebrews from Egypt took place 1491 B. C., and the uninterrupted numbers of Geenesis place this event in the 2669th year after the Creation, the first year of the Christian era is the 4160th year of the world," (p. vii., viii.) He makes the sojourn of Israel in Egypt to have been 430 years, si INTRODUCTION, instead of 215. R. S. Poole makes it 215. The more received modern re'ck oning places the Creation at 4102 B. C. According to this scheme a very convenient arrangement for memorizing, is presented: I. The Antediluvian Period-from the Creation to the Flood, A. A. 1656.B. c. 2446. II. Period of the Dispersion-from the Flood to the Promise, or Covenant, 430 years.......A....................... I. 2086 B. c. 2016 III. The Period of the Patriarchs-from the Covenant to the Exodus, 430 years...............................A........A. 2516. B. C. 1586. IV. The Period of the Wandering-from the Exodus to the Passage over Jordan, 40 years............................... A. Mi. 2556. B. c. 1546. V. The Period of the Theocracy. The Judges from Joshua to Samuel, 450 years...................................... A. M. 3006. B. c. 1096. VI. The Period intermediate from Samuel to David, as king, 40 years.................................................. A. TI. 3046. B. c. 1056. VII. The Period of the Monarchy-from David to the Babylonish Captivity, 450 years............................. Al.. 3498. B. c. 606. VIII. The Period of the Captivity-from the conquest of Judea to the close of the Canon of the Old Testament, 206 years, A. Ai. 3702. B. c. 400. From Malachi, the last of the prophets, to Christ, 400 years.. A. M. 4102 - Some noteworthy parallels are found in these figures. We have, aftei the Flood, two periods of 430 years each-then a minor period of 40 years -followed by two periods of 450 years each, with an interval of 40 years, and then the closing period of 400 years. The period of the Dispersion is equal to the period of the Patriarchs. The period of the Theocracy is equal to the period of the Monarchy. And the period of the Wandering, (between the patriarchal and the theocratic period,) is equal to the period of Interregnum-from Samuel, of the Judges, to King David. About midway between the Creation and the Incarnation stands Abraham............................................. C. 2010 About midway between Abraham and Christ stands King David............................................... B e. 105.6 INTRODUCTION. xli DAYS OF CREATION. The question here, at the threshold, arises as to the length of the creative days. (1.) We do not require any longer period than the twenty-four-hour days on the ground of any impossibility with God to do the work within this shorter time. We can only inquire, how is it revealed that God proceeded in the creation? (2.) Neither can we so interpret Scripture by science as to set science above the Scripture. True science and Scripture are the harmonious records of the one only God, and they throw light upon each other. (3.) Neither are we to allow that to be true science, which is only "science falsely so called,"-full of its " oppositions,"-whose aim is plainly to deny the Divinely inspired word. (4.) Whatever is really science-something positively known-we can always welcome, as an auxiliary to our investi gations of the truth; for truth is one, always. While we have no right to look to the Scripture as the text-book of science, we find that there is here no contradiction of science, and that Scripture and science can be explained in harmony. (1.) It must be borne in mind that it is not nature which creates, but God who creates nature. (2.) It is not to be supposed that the work of creation was itself according to the laws of nature as we see them now in operation. The creative work, as it originated those laws, so it must have been superior to them, rather than subject to them. Nature's laws, as we call them, are simply God's ordinary modes of operation. Creation was His extraordinary work, setting those laws in their course. We must beware of so tying the creative power to the processes of nature as, in effect, to make nature the Creator-for this would be to-make nature the creator of herself-to deify nature, and undeify God. (3.) If the creative work was thus necessarily above nature, then we know not how it was carried on, except as we are here informed by Divine revelation. Science cannot inform us. It can only, at most, confirm the sacred record. Our first business, therefore, is with the simple text of Scripture. (4.) On this very subject the New Testament speaks, and declares that here, in regard to this Mosaic narrative, is a leading call for faith-and that only by faith can we understand it. It is not that by understanding we believe,-but " through faith we understand, that the worlds (aLtve —the historic ages, or seons including time and space,) were framed, (er fitted,) by the word of God-so that not out of things phenomenal, were the things which are seen made," Heb. xi. 3. Of this first chapter of Genesis, there are three principal interpretations (1.) That the first verse is a mere heading, or summary of the narrative -stating in brief and general terms what is detailed in the rest of the chapter. Some, however, understand that verse 1, records simply the cre. xlii INTRODUCTION. ation of the mzaterials out of which the heavens and earth were perfected afterwards; and that this, along with the creation of light was the work of the first day-that the creation of the material universe was completed within six natural days, and that this was about six thousand years ago (II.) A second view is, that the first verse relates the creation of the heavenly bodies along with our earthy-" the heavens and the earth,"-far back "in the beginning,"-that nothing is here revealed as to the age of our globe-that verse 2, tells us of a chaos in which the earth was found at the beginning of the creative week-that between verses 1 and 2 is ample room for all the strata and fossils which geology discovers, while the record here is of the Almighty fiats which formed "the heavens and the earth, which are nowz," (2 Peter, iii. 7,) in six successive days, from morning to evening, III. A third view is, that the days are periods of indefinite duration. IV. Quite another theory is that the narrative is poetic. But this is plainly a shift for a summary avoidance of the difficulties. V. Still another theory is, that the record here is of a vision, in which Moses was given to see a panorama of the creation-that it was made to pass before him during six days, or, as if it were a six cays' work, when it was not. But this is positively contrary to the plain Scripture-that " in six days the Lord made heaven and earth," etc.-not that He made Moses see it as if it had been a six days' work. This is too visionary to notice further. Besides, the revelation of past events by a vision is without a parallel in the Bible. We cannot be held bound to reconcile the Mosaic account with either one of these theories at the demand of science, since science, so called, has different theories, and is not, by any means, decided upon either. Neither can we tie the Scripture to our theories. We can listen to the teachings of true science, and note what light, if any, is thrown upon the interpretation of the word. 1. If we adopt the first view we must believe that God created the strata of the earth with all the fossils imbedded, (as we find them prior to the appearing of man,) and that this was, perhaps, as " an archetype of natural forms,"-and a distinct department of creation. We can scarcely suppose that the vegetable and animal tribes, now found in fossils, existed, died, and were embedded in the rocky formations within three or four days of twenty-four hours. We can understand that God created man on the sixth day, and all the animal tribes in this system to which man belongs — full grown, and without parentage-and that the first man, and all the INTRODUCTION. xliii various species of animals were created as they would have been if they had come to maturity by the present processes of infancy and growth. So we can understand the miracle of feeding the thousands-that the bread was created in such state as it would have been if it had been made by the ordinary mode-all the loaves for the five thousand like the five loaves, if you please. And as the creation here recorded is miraculous, there can be no objection from any impossibility on the part of God. All the strata and fossils imbedded therein could have been produced by the Almiohty fiats, as if they had been ages in forming. Nor can it be objected, that this would have been a deception, any more than in case of Adam's creation, or that of the miraculous bread-nor any more, indeed, than it would be a deception to write the word " day " in the narrative, when a period of ages was meant. The one is a question of the work-record; the other of the word-record. This theory is possible, but not probable. But there seem to be sufficient grounds for preferring the second view. II. If we hold this view we must understand that verse 1 reveals a creation out of nothing, far back "in the beginning" anterior to this six days' work-that this latter, alone, is detailed by Moses here; and that this is a creation and formation in reference to man, comprising a system of the vegetable and animal world belonging to man-that the old world is here noted as being chaos, with no account of its previous conditions or furniture-that for these we are left to the work-record in the strata and fossils of the earth's foundations. Accordingly, we have nothing to do with the geological records in interpreting the Mosaic narrative. This view is not a mere shift for avoiding scientific difficulties. It was held by Augustine, Theodoret, etc., fourteen centuries ago, and is now the view most commonly received among students of the Word. According to this view we understand that the natural day is spoken of by the historian, who, therefore, defines and limits it, by evening and morning. To object that no natural day as yet existed before the fourth day, when the sun was " set (appointed) for days," (verse 14,) is no objection to the record-for sun and moon do not make the day or night, they only govern it, and mark it. The day was known to the historian, and he so records the facts, knowing that the record would be so understood, namely, that " there was evening, and there was morning-a day-even before the sun's definite appointment in this capacity-and that it was God's pleasure to divide the work into that time which should be known as a week of days. Accordingly, verse 1, reveals to us an original creation of the heavens and the earth-the material universe-far back " in the beginning," of which we have here no further account. Then, verse 2, reveals to us the earth's condition as chaos, immediately prior to the six days' work-then, (verse 3,) reveals the first day's work in this creative week. We may leave geology to find out what tribes of plants and animals occupied our earth xliv INTRODUCTION. in those distant ages, prior to this present creation. The narrative of the creative week, as here recorded, accounts fully for all species now extant, but has not revealed to us the details of the original creation-whether of the heavenly bodies, or of the fossils which are imbedded in the rocks. Accordingly, we find that the waters were already existing, and the land, before the first day's work. They were created "in the beginning." The term "evening morning," (-a" =^') is used in Daniel to denote the day. Dan. viii. 14. The metaphorical, or poetical use of the word " day " is not to be accepted in so plain a historical statement. A day, here, means a day, else we are much misled by all the phraseology. "It is philologically impossible," says the learned Hebraist, Kalisch, "to understand the word' day' in this section, in any other sense than as a period of twenty-four hours." There are passages which need here to be considered. 1. (Exodus, xx. 11.) "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it." It should be noted that here, in the Decalogue, it is not said that God created the heavens and the earth in six days, but "in six days the Lord (Jehovah,) made heaven and earth." The verb translated " made," is, in the Hebrew, to be distinguished from the verb created. The latter, as we shall show, is carefully used to introduce each new department of the creative work, while the work, as a whole, detailed by Moses from verse 2 to the end of chapter I., is rather the making, or forming of the " heaven and earth, the sea," etc., as specially named in verses 8, and 10, and spoken of as " the earth and the heavens," (appertaining to it, chapter ii. 4. Even the great reptiles, (verse 21,) and man himself, (verse 27,) in reference to both of which the term to create is used, were also made, fashioned by a Divine fiat, out of material already created "in the beginning." This distinction throws light upon the remarkable phrase in chapter ii. 3, 4, where, referring to the whole preceding narrative of the six days' work, both words are used-" all His work which God created and made,"-or, literally, created to make, showing a distinction between what was creative and what was only formative. 2. Again. 2 Peter, iii. 8, referring directly to this very question of time, as to the creation past, and to the consummation future-charges us: " Be. loved, be not ignorant of this one thing that' one day,' (Gen. i. 5,) is with the Lord as a thousand years;" not that a day with God is a thousand years, or, was so in the creation, but that one day is, to Him, As a thousand years-serves Him as if it were a thousand years-and that this is of utmost importance to be known and considered in interpreting the record of creation. And so in history, while men wonder at the slow progress of INTRODUCTION. xlv things, "a thousand years are to Him as one day," and the question of time is, therefore, no limitation, or restriction, of God's works and ways. So Psalm, xc. 4, in the same connection with the creation. 3. In chapter ii. 3, the phrase is omitted, "the evening and the mnorning woere the seventh day." It is argued, hence, that the seventh day was not finished, and is yet going on. But (1.) is it not necessary for the argument in the Decalogue to suppose that He rested throughout the seventh day, not merely that He then began to rest-nor that He rested at the dawn of the day, and thus far to the present date, since that would not be an argument for our resting throughout the Sabbath day as is plainly intended. (2.) If the seventh day be yet unfinished, how can we arrive at the length of the days from this day, of which some six thousand years have already passed? Can it be a day of millions of ages, as is claimed, for the other days? How can it even be said that God rested the seventh day —as it is not yet an accomplished fact-the day not yet being finished by this hypothesis. 4. The commandment gives the clear impression that the days of the creative week were like our days-that it was in six days like ours-that God made heaven and earth, ("the heavens and the earth which are now," 2 Peter, iii. 7,) and that He rested on the seventh day, and made a Sabbath of it by His so hallowing it in His rest; and that this day of God was the natural day which we understand when we speak of the Sabbath day. It is argued that it is, only the proportion of one in seven, or a seventh,portion of time which is to be understood as hallowed, and claimed as Sabbatic by the Divine example. But, in order to this, it would need to be proved that the seventh day, which such suppose to be not yet finished, and of unknown duration, is equal to each of the other days, and one-seventh G2 the whole creative week. But this equality of the days is by no means provided for, according to the geological theory. And unless we have greatly miscalculated the period yet remaining to the end of time, there will not be found any such duration of the seventh day, (even supposing it to be yet unfinished,) as will answer the demands of the geological school, who talk of ages upon ages for each day of the creation. 5. So, also, Hebrews, iv. 4: " For He spake of the seventh day on this wise, And God rested the seventh day from all His works." This seventh day rest is here referred to as an act accomplished, and a definite period past. And the argument is that "the rest of God," here spoken of in the Hebrews, is something more than that mere seventh day rest of His-only foreshadowed by that-that it is something yet to be experienced by believers-a glorious future of rest with God. So the Apostle argues. We find Him swearing in His wrath to the Israelites: "If they shall enter into my rest-although the works were finished from the foundation of xlvi INTRODUCTION. the warld,"-and although the seventh day rest is long since past. So Jesus said, " My Father worketh hitherto," (John, v. 17,) —up to this time-active in all the universe-creating and upholding it, and preserving and governing all His creatures, and all their actions. (See John, xiv. 10.) 6. The theory of indefinite periods is used to do away with the fiat principle, and resolves the creation into a development through secondary causes. But, plainly, the Scripture teaches that the work of creation was not by natural agencies, but by preternatural acts-not by processes and operations, but by "the word of God,"-not by nature's laws, but introducing nature's laws. " He spake, and it was done; He commanded, and it stood fast." The record of the first day's work is simply, " God said, Let there be light, and there was light." Could this be meant to convey to us the impression that instead of any fiat of the Almighty, on the first day, there was a gradual coming forth of light, through secondary causes, during millions of years? "God commanded the light to shine out of darkness," (2 Cor. iv. 6.) This error is especially aimed at, and guarded against by Peter, though the theory claims to be so scientific, " For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing (consisting, or subsisting,) out of (the) water and in (through, between, by means of,) (the) water, (above and beneath:) Whereby, (or by means of which waters, above and beneath) the world (the kosmos) that then was, perished. BUT THE EEAVENS AND THE EARTH WHICH ARE NOW, by the same word are kept in store," etc. This perishing of the old world, (or kosmos, including the old heavens and earth, as distinct from those now,) by means of waters, may refer to the destruction of our planet which left it chaos, covered with the deep, or abyss, of waters, and even more strikingly than to the destruction at the Deluge. This passage brings strongly to view the essential point that the creation was on "the flit principle,"-" by the word of God,"-and then we see that the heavens and the earth which are now, await a destruction by fire, like that original destruction by water; to be followed by a new heavens and a new earth, (Isa. lxv., Rev. xxi.) The geologists who hold to a partial deluge, will surely not contend that it is a deluge of only a part of the earth byfire that is revealed by Peter. (2 Peter, iii. 5-8.) 7. A crowning passage, (Heb. xi. 3,) sets forth the special call for faith in this very matter of the Mosaic record. As if referring to the natural tendency to exalt reason above faith, and science above the Scripture in this department, the apostle notes, first of all, this sphere of faith as that in which we lead the procession of patriarchs and heroes of the Old Testament. " THROUGH FAITH WE UNDERSTAND-perceive, (he says not through understanding we believe,)-that the worlds, (the eons, the historic ages, including time and space,) were framed, (fitted, adjusted,) by the wo'rd INTRODUCTION. xlvil of God, so that theQ hings which ae seen, oere made, e not out of things phenomenal." The call is for faith. The doctrine is that this is a sphere for heroic faith, rather than for science and reason. The question is of " seons," and it is here revealed that the ooons were fitted, prepared by the word of God. The question is of "phenomena," and the teaching is, that the creation was not out of things phenomenal-not out of phenomena. As to the records of the strata, Huxley admits that " supposing even the whole surface of the earth had been accessible to the geologist, and man had had access to every part of the earth, and had made sections of the whole, and put them all together, even then his record must of necessity be imperfect."-(Origin of Species, page 37.) And he adds: " It is only about the ten thousandth part of the accessible portions of the earth that has been examined properly, and three-fifths of the surface is shut out from us because it is under the sea." (Page 38.) (III.) It is claimed that science has positively decided in favor of the days of iindeinite periods; and that no other interpretation is consistent with scholarly views, or abreast of the time. But geological science is less and less satisfied with this concession. The order of the creation, as here given, is disputed-and the long periods are used to favor a notion of pre-Adamic man, and a theory of development that would push the creative fiat far back out of view, and enthrone impersonal nature in the place of the personal God. "No attempt which has yet been made to identify these six periods of the Mosaic days with corresponding geological epochs can be pronounced satisfactory."-(Smith's Bib. Dictionary.) Some would place the whole of the primary, secondary and tertiary formations, with their flora and fauna, within the first two days, instead of "in the beginning." So Dr. lfcCaul, and he adds: "The impossibility of identifying the six days of the Mosaic record with the periods of Geology, is evident from the fact that of the work of two days in the Mosaic account, Geology knows nothing, and Astronomy nothing certain-namely, that of the first day and the fourth day." Indeed, to those who have no theory to establish, it is apparent that they (the Mosaic days and the geologic periods,) -do not agree, neither is it necessary that they should.-(Aids to Faith, p. 250.) Geology speaks doubtfully as to the precedence of animals or vegetables, in the order of creation. Nearly all eminent geologists admit that there have been successive creations corresponding with successive conditions of the earth: creatures having, all along, been created, such as could live and enjoy life upon its surface. There have been found the plainest marks of these destructive catast,rophes, and of the reappearance of living organ xIviii INTRODUCTION. isms in multitudes after such destruction, and all ausged by the successive throwing up of earth's various mountain chains. Geological phenomena, so far as they depend on mechanical agencies, require for their manifestation and accomplishment, both force and time. They depend on the combined effect of both. If a large effect is to be accounted for, the time may be supposed to be short, if the force be great. The gigantic and rapid operations of nature, in the older geological periods, are to be taken into account, as in the more recent periods, the force of glacial agencies, lately discovered, amply illustrates. The idea of a uniform action and operation of natural causes from the beginning, must clearly be abandoned. The elements, therefore, of this wonderful problem are time and force-the former to be reckoned according to the unknown, but mighty workings of the latter. Time, even millions of years, could not have excavated the valleys through which certain rivers flow-according to the present operation.-(See Whewell, and Edinb. Rev., July, 1863.) The choice of difficulties between the second and third views is thus stated by Prof. Dana, most favorably for the geological.interpretation: Accepting the account in Genesis as true, the seeming discrepancies between it and geology rest mainly here. Geology holds, and has held from the first, that the progress of creation was mainly through secondary causes, for the existence of the science presupposes this. Moses, on the contrary, was thought to sustain the idea of a simple fiat for each step. Grant this first point to science, and what further conflict is there? The question of the length of time, it is replied. But not so. For if we may take the record as allowing more than six days of twenty-four hours, the Bible then places no limit to (the) time. The question of the days and periods, it is replied again. But this is of little moment in comparison with the first principle granted. Those who admit the length of time, and stand upon days of twenty-four hours, have to place geological time before the six days, and then assume a chaos and reordering of creation on the six day and fiat principle, after a previous creation that had operated for a long period through secondary causes. Others take days as periods, and thus allow the required time, admitting that creation was one, in progress, a grand whole-instead of a first creation excepting man by one methodand a second, with man by the other. This is now the remaining question between the theologians and geologists-for all the minor points, as to the exact interpretation of each day, do not affect the general accordance or discordance of the Bible and science."-(Bib. Repos., 1856.) In answer to this statement of Prof. Dana we would say: 1. That "the fiat princi ple" is precisely that which cannot be given up for any principle of "secondary causes." The Scripture is, everywhere, INTRODUCTION. xlix most explicit in declaring that " by the oord of Jefhovah the heavens were made," etc. " By the word of God the heavens were of old," etc. 2. This same is true, also, of the original creation, "in the beginning;" and we need not suppose, according to our theory, that it "operated through secondary causes," any more than the present creation-the creation, in either case, having originated those laws, by which all physical agencies proceeded-according to the constitution and course of nature. Hugh Miller has plainly shown that every different kind of existence, animate or inanimate, must be the result of a direct fiat of the Creator-and that " nothing higher can possibly be produced by anything lower in kind." -(Test. of the Rocks.) ZKurtz argues against the geological interpretation as follows: 1. "It is evident that Scripture describes the creative days as natural and ordinary days, (having morning and evening, light and darkness,) while in order to identify the geological with the Biblical creation it is necessary to represent them as periods of' Divine duration,' each comprising thousands, nay, perhaps,'millions of terrestrial years.' 2. " It is evident that we read only of one general inundation within the six creative days, (Gen. i. 2-10,) to which, on the third day, bounds were assigned which were not to be passed till the flood. But the above theory requires that we should suppose a number of inundations to have taken place in order to account for the numerous secondary and tertiary stratifications which are thought to have occurred during the fifth and sixth days. 3. "Scripture plainly states that the mountains of the earth existed, at any rate, on the third day. But this theory requires us to believe that the secondary and tertiary, if not the primary strata and rocks, had beau formed on the fifth and sixth days. 4. "Scripture plainly teaches that plants only, and not animals of any kind, were created on the third day, and animals only, but not trees and plants, on the fifth and sixth days. But, according to this theory, these Biblical are the same as the Geological periods of which each has both its plants and animals. 5. " It is evident that the six days' narrative here only speaks of three periods of organic creation, while Geology recounts as many as there are stratifications. Yet the above theory identifies the Biblical with the Geological creation. 6. " Lastly, it is plain on the one hand that the flora and fauna of the primeval world had perished before man appeared-and hence, could not VOL. I. 3 I.INTRODUCTION. have been destined to continue along with man on the earth-and, on the other hand, that according to the clear and unequivocal statements of Scripture, the flora and fauna created during the six days were created for man, and destined to continue on earth along with him. Yet the above theory confounds these two kinds of flora and fauna."-(Introduction to Kurtz's History of the Old Covenant.) And the literal view exalts our estimate of the week and of the Sabbath, that God actually made the present heavens and earth in six days, and actually rested on the seventh day; and blessed and hallowed the Sabbath day for us-not by any fiction, nor according to any forced construction, but as a bona fide pattern for us, and as the foundation of the statute in the Decalogue for a permanent obligation as long as weeks and days shall last. Nor, does this at all interfere with our exalted estimate of the immense Geological ages preceding, (as indicated by the rocks,) which, as we have suggested, may have really belonged to six immense periods-and of which this six days' work is but an after hint-introducing the human period. The development, here, is not of one animal species from another, but it is a gradual unfolding and development of creation, according to God's plan of progression, from the lower to the higher forms and orders, culminating in man. To this view it is objected that Geology shows no such break in the con. tinuous chain of organic life'as this chaotic period would require, but that all the different tribes of the vegetable and animal world have been gradually introduced in one unbroken succession, connecting the present with the pre-Adamic periods. But in answer to this objection it is declared to be well established that the tertiary period was closed by such a catastrophe as this record calls for in verse 2. Archdeacon Pratt quotes to this effect from the Paleontology of M. d' Orbigny-that "between the termination of the tertiary period and the beginning of the recent, or human period, there is a complete break." Other such breaks answering to other chaotic periods are indicated-followed, as Prof. Huxley admits, by "the seemingly sudden appearance of new genera and species." But these he attempts to account for by migration. Yet, these new organisms are plainly of advanced creatures-showing a progress in the order of creation, and thus proving new creations to supply the place of those destroyed by these convulsions of the chaotic periods. ~But it may be inquired, how this theory, which supposes death to have been at work among the animal tribes prior to the fall of man, consists with the Scriptural account of the introduction of death by the fall? But it will be observed. 1. That the curse denounced death upon MAN as the consequence of the Fall. " Thou shalt surely die." 2. The passages referring to the introduction of death have reference to INTRODUCTION. li human death. "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned," Romans, v. 12. "For since by man came death, by man came also the resurrection of the dead,"-where the resurrection shows that man, and not the lower tribes, are referred to. " As in Adam all die, etc. But every man in his own order," (1 Cor. xv. 21.) 3. May not Adam have known something of death among the lower animals before the Fall, in order to understand something of death as denounced against transgression? Besides, the anatomical structure of carnivorous animals shows that they must always have lived on flesh. 4. Some suppose that death existing before the human period was a consequence of the fall of the angels-Satan being " the prince of this world." 5. Others suppose that God gave the world its present constitution, and subjected the animal tribes to death in the certainty of man's apostasythat death must constitute a feature of the system of the world, because a free agent would certainly introduce sin. Hence, that all creatures would, of needs, be made mortal, at whatever period created. (See Hitchcock.) The myriads of shells, and skeletons of insects and animals which compose the tripoli rock, and the coral reefs, show plainly that death must have existed for ages prior to the present, or human period. The ox could scarcely graze, nor the bird live, without destroying the life of inferior beings. It is enough for us to know that death passed upon mankind as the penalty of sin-death in the higher, spiritual sense, as involving physical death. See chapter ii. 17. Some hold, however, very plausibly, that physical death belonged to man's constitution as an animal, and that the curse denounced was the higher, spiritual death-the death of the soul, in addition to the natural death of the body. This would account for the preexistence of physical death in the world, and for the fact that physical death was not seen to follow immediately upon the first transgression. But see Rom. v. 14. Dr. McCaul in his essay on the Mosaic record of creation thus notices the agreement of science with the Sacred narrative: (1.) "Moses relates how God created the heavens and the earth at an indefinite period past, before the earth was the habitation of man. Geol. ogy has lately discovered the existence of a long prehuman period. (2.) "A comparison with other Scripture shows that the'heavens' of Moses include the abode of angels, and the place of the fixed stars, which existed before the earth. Astronomy points out remote worlds, whose light began its journey long before the existence of man. iii INTRODUCTION. (3.) " Moses declares that the earth was (or became,) covered with water, and was desolate and empty. Geology has found, by investigation, that the primitive globe was covered with an uniform ocean, and that there was a long azoic period, during which neither animal nor man could live. (4.) "Moses states that there was a time when the earth was not dependent upon the sun for light and heat, when, therefore, there could be no climatic difference. Geology has lately verified this statement by finding tropical plants and animals scattered over all parts of the earth. (5.) "Moses affirms that the sun, as well as the moon, is only a light. holder. Astronomy declares that the sun itself is a non-luminous body, dependent for its light on a luminous atmosphere. (6.) "Moses asserts that the earth existed before the sun was given as a luminary. Modern science proposes a theory which explains how this was possible. (7.) "Moses asserts that there is an expanse extending from earth to distant heights, in which the heavenly bodies are placed. Recent discoveries lead to the supposition of some subtle fluid medium in which they move. (8.) " Moses describes the process of creation as gradual, and mentions th, order in which living things appeared-plants, fishes, fowls, land-animals, man. By the study of nature Geology has arrived independently at the same general conclusion."-(Aid? to Faith, pp. 268-9.) ANALYSIS. Kalisch, in his recent commentary, divides the Book of Genesis into tw3 parts: I. The General Introduction, chapters i. to xi.-to Abraham. II. The History of the Hebrew Patriarchs, chapters xii. to 1. But it is the Covenant with Abraham which, properly, forms the turning point of the history: and we prefer, therefore, to make the first division extend to that event, and include the sealing of the covenant-chapter xvii. BooK I. Creation to the Covenant with Abraham sealed-chapters i. to xv. BOOI II. Patriarchal History of the Covenant-chapters xviii. to 1. The two salient points in the history of Redemption are the Covenant with Abraham and the Advent of Jesus Christ, the Mediator of the New Covenant. It is the same Covenant of Grace under both Economies. And the Abrahamic Covenant is that household pledge, which points steadily forward to the Gospel Church-the New Testament household of believers and their children, in which Christ is the Elder Brother, and we have our sonship by virtue of His, as Himself the Head of the body, and the Captain of our salvation, leading many sons unto glory, (Heb. ii. 10.) SYNOPSIS OF THE HISTORY. BOOK I. FROM THE CREATION TO THE COVENANT WITH ABRAHAM. PART I. The Creation and Fall of Man to the First Promise of the Messiah. A. ~ 1. The Original Creation, Heavens and Earth... Ch. I: 1. la. The Chaos and Transition to the Creative Week.. Ch. 1: 2. ~ 2. First Day's Work-Light. Ch. 1: 3-5. ~ 3. Second Day's Work-Firmameut-Dry Land-Seas. Ch. i. e-10 liv SYNOPSIS OF THE HISTORY. ~ 4. Third Day'sWork-The Vegetable World.. Ch. 1: 11-13. ~ 5. Fourth Day's Work-The Luminaries.... C.: 14-19. ~ 6. Fifth Day's Work-Animal Life-Fishes and Birds-Creation of Great Reptiles. Ch. 1: 20-23. ~ 7. Sixth Day's Work-Beasts-Creation of Man.. Ch. 1: 24-31. Aa. RECAPITULATION AND ENLARGEMENT OF THE NARRATIVE. Creation of Man (Adam and Eve) in its Reference to Redemption. The Sabbath-Eden-Marriage. ~ 8. Transition Clause.C... Ch. 2: 1. B. ~ 8a. Institution of the Sabbath. C.. 2:-3. ~ 9. Fuller Account of the Creation-Vegetable Laws.. Ch. 2 4-6. 10. Formation of Adam detailed in Reference to his Moral Destiny... Ch. 2: 7. ~ 11. Adam's Location in the Garden of Eden... Ch. 2: 8-17. 12. (Supplementary Narrative.) Formation of Woman-Institution of Marriage. C. Ch. 2: 18-25. 13. Temptation and Fall of Man. Ch. 3: 1-7 14. Consequences of the Fall-Curse upon the Serpent.. Ch. 3: 8-14, PART II. From the First Promise of the Mfessiah to the Flood. 15. First Promise-Curse upon the Woman and the Man. Ch. 3: 15-19. 16. The Fallen Pair clothed-Driven from Eden-Cherubim, &c. Ch. 3:20-24. 17. The Two Classes of Men-Cain and Abel-Sacrifice and Murder..... Ch. 4: 1-16. 18. Development in the Worldly Line of Cain-City BuildingArt-Polygamy....... Ch. 4: 17-24. ~ 19. Development in the Godly Line of Abel-Seth, Enos-Formal Separation of the Church..... Ch. 4: 25-26. C. ~ 20. Sethite Line to Noah and his Sons..... Ch. 5: 1-32., 21. Climax of Antediluvian Wickedness.. Ch. 6: 1-8. SYNOPSIS OF THE HISTORY. lv D. ~ 21a. Line of Noah-Flood threatened-Noah directed to build the Ark... Ch. 6: 9-22 PART III. From the Flood to the Covenant with Abraham sealed. 22. The Flood-The Ark........ Ch. 7: 1-24 ~ 23. Subsiding of the Flood-Ararat..... Ch. 8: 1-14. ~ 24. Departure from the Ark-Noah's Sacrifice... Ch. 8: 15-22. E. ~ 25. God's Blessing upon Noah's House-Food and Protection. Ch. 9:1-7. ~ 26. Covenant w;i+ To,-T- Coveaant Seal-Second Head of the Race.. Ch. 9: 8-17. ~ 27. Shem, Ham, and Japhet-Their Conduct and Predicted Future-Further Promise of the Messiah... Ch. 9: 18-29. F. ~ 28. Ethnological Record-Peopling of the Earth... Ch. 10: 1-32. ~ 29. Heathenism-Tower of Babel-Confusion of Tongues-Dispersion. Ch. 11:1-9. G. ~ 30. Semitic Line of Blessing. Cl...11: 10-26. HS. AGE OF THE PATRIARCHS. ~30a. Generations of Terah Ch. 11: 27-32, ~ 31. The Calling and Migration of Abram-Third Head of the Race-Chosen Family. Ch. 12: 1-9 ~ 32. Famine-Abram in Egypt-Sarai and Pharaoh. Ch. 12: 10-20. ~ 33. Return to Canaan-Abram and Lot separate. (Siddim - Manmre). Ch. 13. ~ 34. Chedorlaomer and the Kings of Siddim-Lot's Capture and Recovery.Ch. 14: 1-16. ~ 35. Abram and Melchizedek..... Ch. 14:17-24 lvi SYNOPSIS OF THE HISTORY ~ 36. Covanant-Sacrifice and Promise...... Ch. 15 37. Hagar and Ishmael........ Ch. 16 ~ 38. Covenant-Seal-Circumcision-Abraham-Sarah.. Ch. 17, BOOK II. PATRIARCHAL HISTORY OF THE COVENANT., 39. The Covenant-Angel appears to Abraham at Mamre-Intercession for Sodom........ Ch. 18. ~ 40. The Two Angels appear to Lot-Destruction of SodomLot's Flight to Zoar........Ch. 19. ~ 41. Abimelech and Sarah at Gerar. C. h. 20. ~ 42. Birth of Isaac-Hagar and Ishmael cast out... Ch. 21 1-21. ~ 43. Abraham and Abimelech. Ch. 21: 22-34. ~ 44. Trial of Abraham-Isaac and the Sacrifice-Covenant Promise renewed..... Ch. 22. ~ 45. Death of Sarah-Purchase of Burial-Place.. Ch. 23. ~ 46. Isaac's Marriage to Rebekah. Ch. h. 24. ~ 47. Death of Abraham-His Burial in Macpelah... Ch. 25: 1-11. J. ~ 47a, Generations of Ishmael.... Ch. 25: 12-18. ~ 48. Isaac's Sons, Jacob and Esau. Ch. h. 25: 19-34, ~ 49. Covenant renewed to Isaac in Gerar-Abimelech and Rebekah....Ch. 26. ~ 50. Jacob overreaches Esau and obtains the Birth-right Blessing. Ch. 27. ~ 51. Jacob's Vision and Vow.. Ch. 28. ~ 52. Jacob serves Laban for Leah and Rachel....Ch. 29. ~ 53. Jacob's Increase and Prosperity.... h. 30. ~ 54. Jacob's Return to Canaan...... C. 31. 55. Jacob's Wrestle with the Covenant Angel-Israel...Ch 32. ~ 56. Jacob conciliates Esau with Presents-Arrives in Canaan. Ch. 33. SYNOPSIS OF THE HISTORY. Ivii ~ 57. Jacob and Hamor the Hivite...... Ch. 34. ~ 58. Covenant Promise renewed to Jacob at Bethel-Jacob at Mamnre-Isaac's Death....... Ch. 85. ]. ~ 59. Generations of Esau-The Edomites.. Ch. 36. L. ~ 60. Generations of Jacob-Joseph sold to Midianite Merchants. Ch. 37, 61. Judah........ Ch. 38. ~ 62. Joseph sold to Potiphar in Egypt-HIis Temptation and Imprisonment..... Ch. 39. ~ 63. Joseph interprets Dreams.... L. 40. ~ 64. Joseph interprets Pharaoh's Dream-Seven Years Famine. Ch. 41. ~ 65. Joseph's Brethren arrested in Egypt as spies-Simeon held for Benjamin..... Ch. 42 ~ 66. Benjamin sent-Reception by Joseph..... Ch. 43. ~ 67. Silver Cup in Benjamin's sack-Judah's Plea... Ch. 44. i 68. Joseph discovers himself to his Brethren-Sends for Jacob. Ch. 45. ~ 69. God appears to Jacob-The Migration of Jacob's House.. Ch. 46 ~ 70. Joseph introduces Jacob and his Family to Pharaoh-Provision for the Famine. Ch. 47 ~ 71. Jacob's last Illness-Blesses his adopted Sons Ephraim and Manasseh...... Ch. 48. ~ 72. Jacob's Blessing upon his Twelve Sons —Further Messianic Promise in the Line of Judah-Jacob's Death... Ch. 49 ~ 73. Burial of Jacob at Macpelah-Death and Burial of Joseph. Ch. 50 ABBREVIATIONS. Jew. Bib., or.. Dr. Benisch's New Translation of Heb. Bible. Je-w. Fam. Bib., Sept., or LXX., Greek Translation of the 0. T. called "the Septua. glut," 30 century B. c. Sam Vers.,.... Samaritan Version, 2d century. Jerus. Trg.,.. Jerusalem Targum. Syr.,...... Syriac Version, 2d century. Vulg.,...... Vulgate Version of Jerome, 4th century. Sacad.,...... Arab. Version of Saadias, 10th century. enet.,. Greek Version in St. Mark's Library, Venice, 10th century. Onk.,...... Onkelos, Chaldee Paraphrase, 1st century Symi.,...... Symachus, Greek Version, 21 century. ps JOTo.. Pseudo Jonathan-a Chaldee Paraphrase, 7th century. Aqu., or Aquila,.. A Greek Version, 2d century. Theod.,..... Theodotion, Greek Version, 2d century. Pers.,...... Persian Version, 9th century. (58) THE BOOK OF GENESIS. CHAPTER I. IN the a beginning God b created the heaven and the earth. 2 And the earth was without form, and void; and darka John 1:1,2. Heb. 1:10. bPs. 8:3; 83:6; 89:11,12; 102:25; 136:5; 146:6. Isa. 44: 24. Jer. 10: 12; 51:15. Zech. 12:1. Acts 14: 15; 17: 24. Col. 1: 16, 17. Heb. 11: 3. Rev. 4:11; 10:6. BOOK I. FROM THE CREATION TO THE COVENANT. PART I. The Creation and the Fall of Mian to the First Promise. CHAPTER I. the earth was" and "before His ~ 1. THE ORIGINAL CREATION- works of old." See Eph. 1: 4. Of _1. THEE OBIGINAL CEATION- ~. HEAVEN AND EARTH. Ch.: 1. course there is no such idea here as that of the eternity of matter, which 1. In the beginning. Heb. In be- is absurd: but that, when as yet ginning. Of old-originally: indica- there was no material existence, ting, not the order of things but God brought the material universe rather the period-hence indefinite- into being, by His creative power. without the article-(as Sept. Greek Some have held that this vs. 1, is version also —ev appX) at an undefined only a summary declaration of what period past. John the Evangelist is given in the sequel of the chapter. uses the same phraseology (ev apxv But the conjunction " and," or but, John 1: 1) to denote the period which opens the next verse, shows prior to all created things when the the connexion of the narrative; viz: Personal Word-the Logos-already that this act in vs. 1, is the original existed-originally the word already creation and that vs. 2 proceeds to was. Of course He existed before narrate what afterwards occurred. all created things. See Prov. 8:23 First it is stated that in the beginning.-where the personal "Wisdom"- — originally- whenever that may the same Second Person of the have been-at the outset-without Blessed Trinity speaks. " I was set giving, here, any key to the absolute up from everlasting-from the begin- antiquity of our earth-the maning, or ever the earth was." And terial universe was created by God. vs. 22, "Jehovah possessed me in T G-od — eb. Elohim. Some take this the beginning of His way before His form to be from the Arab root Al works of old." The beginning is laha-to adore-to worship-(Heb. thus defined, as being "before ever alah) as expressing the worshipful 60 GENESIS. [B. C. 4102. aspect of the Divine character- (Greek) version has crOlo7a. It is Eiengstenberg maintains that it calls used elsewhere, as here, of bringing attention to the infinite richness and into being the material universe exhaustless fulness there is in the Ps. 89:12. Isa. 40:26. It is apOne Divine Being. The form is plural plied, also, to the Almighty work of -which most have taken to be the Regeneration (Ps. 51:10,) which is plural of eminence, while others have a new creation: and so the corresregarded it as a proof of the plurality ponding Greek term is used Eph. 2: of Persons in the Godhead. It is 10. Of course if God created all'used of heathen gods and of angels, things, then He must have created but in such cases the words agreeing the original material out of nothing. with it are in the plural; but here, Though the verb here used does not and always when it is applied to the necessarily, nor in all cases, express true God, the verb, or other qualify- this idea, yet it is the only term used ing words, will be found in the to denote this-and it is everywhere singular-showing that one person applied to God only. There are and not more, is spoken of. It is other leb. terms which signify to commonly referred, for its root, to form-to arrange, &c.; and they are the verb which means to be strong- also used in this narrative. This (ha) to be powerful; and so it is term is used in three separate instanthe original absolute name of God, ces in this chapter (and repeated in appropriate to His Creatorship, and vs. 27,) and in each case it expressly distinguished from that other name introduces a new department of the "Jehovah," by which God reveals creative work. It is used 1st of the Himself more specially in the creation of matte —the Heaven and history of redemption. See Intro- theEarth-ch. 1:. 2d. Ofthecrea duction, " The Sources." tion of Life, as conscious life (ch. The plural form has been vainly 1: 21,) therefore not applied to vegeta, supposed by some to have been ble life since this is not yet life, but derived from polytheism. Instead of rather only matter in a shape to be,his it points rather to the fulness of used by conscious (animal) life. 3d. all power and resources in God: and It is used of Mlan, as Life and Spirit; it points to polytheism only as claim- (ch. 1: 27,) the highest style of life ing for the One True God, in per- in this creation. Jesus is God and fection, all that which the name, in Man-the God-man. Man is now its utmost force, signifies. Thus un- created "male and female." But derstood the name is rather a protest ultimately, and as united to the against idolatry. God-man, it is no longer male and Here then is a flat denial of all female-neither in the completed atheism, polytheism and pantheism. Church nor in the Resurrection, It is the sublime revelation of a (Matt. 22: 30; Gal. 3:28.) Personal God-the Great First Prof. O. M. Mitchel, who advoCause, Creator of the Universe. cates the day periods and the nebular OBsERVE. —There is no attempt. theory, mistakes when he says that here to prove the existence of God. "the word here rendered'created' It is assumed as granted. So it is (vs. 1,) is nowhere else employed one of the first dictates of reason and throughout this narrative," (p, 180. of the moral sense. 9[ Created, it Astron. of the Bible). He argues, (Bara.) This is the strongest term hence, that "there was but one in the Hebrew to denote original creation and that was of matter, in creation. It is used in its different the beginning." - Gesenius makes forms fifty-four times in the Old Tes- the word to mean primarily to cut, tament, and in all cases, excepting to polish, as in the Piel conjugation. nine, it is rendered in our transla- But this meaning seems rather to tion by our word create. The Sept. belong to a kindred term of a differ B.C. 410..] CHAPTER I. 61 ent termination-though tLe original " without Him was not any one thing biliteral form may have had that made which was made," John, 1: 3. sense as would seem from the Arab ~ The heaven. Jew. Bib.-teheheaven. root, meaning to cut, &c. Usage, This term is found only in the plural however, plainly distinguishes the -from the root shamah, to be hightwo words and gives to bara as it properly, the heights. The whole here occurs, the original sense to phrase, "the heaven and the earth," create-to produce out of nothing. is meant to denote the material uniThe three terms which are employed verse. It can not here mean the in the narrative and by some re- firmament, which God called " eeavgarded as synonymous, are Bara en," on the second day, (vs. 8,) any (an_). He created. Asah (h.) more than "the earth" here can He "made. He did. Ycatar (m^:.) mean " the dry land," called "earth," - as distinct from the waters. NothHe formed, fcashoned. Of these, thes recorded of the reate. Not first is applied only to God. The ing is recorded of the creation of latter two are used of men. Geseniuswaters e xcept as it is found included in the comprehensive sense of this shows that the term *ar,, (ch. 1:K), verse. Nor does vs. 16, as we shall cannot mean merely the conforma- ano e e reao o tion of matter, as if matter could be see, annoounce the creation of th eternal. Hence the creation is else*eternal. redtointheScr spture as us of the creation of angels, or of any where referred to in the Scripture as of those higher oders of bei. of those higher orders of being. a Divine act, by an Almighty fiat. The phrase, "e heaven and the Ps. 33:9. Ps. 148:5. This word is Ps. 33:9. Ps. 148:5. Ts word is earth," is to be taken in its widest indeed.used of the creation of man, meaning: and the historian opens andthis is held by some as an ob- eewith the statement that all jection to this view because man was things were created by God-both made out of the dust of the earth. made out of the dust of t th. the heavenly worlds and their tenBut man was also created as spirit ants, and the globe which we in1 X an... ants and the globe which we in(ch. 1:27,) and hence this term is habit. It is no part o the hito used in reference to man's creation l I T usihe i g n reference to man' creaton rian's object to tell us when Jupiter, in the image of God (ch. 1: 27) and or Saturn were created, nor when the other term (Yatzar) is used of the original form was given to the man's formation as matter out of the mat l of or g e or f any o dust, (ch. 2 7.) Thus the distinctions o globe. He or f as y of the globes. He will only assert disbetween the terms is accurately ob- tinctly that God, (Elohim) in the served and illustrated. "God createdman in His own image," and he ated the material universe-all things formed man of the dust of the gformed man speaof the dust of the -and, of course, out of nothing. gromund." And speakingof all God's ~ The earth. This planet of ours, ^T ^ 4^^ ^. ^. T The earth. This planet of ours work, the inspired historian uses g worB, the inspired historiavn uses as distinct from all other globesboth ctermsd "Anll de." H ork ch, for it is the history of this earth that God created and made." Ch. 2: o is now to be further detailed; and (lit. created to make.) with which we are here specially In ch. 5:2, both bara and asah concerned. The term here denotes, are used. "In the day that God not "the dry land," as in vs. 8, but created man, in the likeness of God the original earthy, universal mass made He him." of our globe. By what processes it We are here taught: took its original form is not stated. 1. That the world is not eternal, Nothing is hinted of any aqueous, but created. 2. That it was created or igneous, or nebular theory. The by a Persona' God. 3. That this historian, true to his proper object, creation comprised all the material simply declares the fundamental universe, and not merely the ma- fact. He could have no personal terials of the universe, and that knowledge of what was anterior to 62 GENESIS. LB. C. 41uo. ness was upon the face of the deep: c and the Spirit of God moved upon the face of the waters. cPs. 33: 6. Is. 40: 13, 14. all human experience, and he gives -how the earth came into this desit as a dictate of Divine Inspiration. olate state-but only the fact is We may here observe the relation given, it is not said " And the earth of the successive days' works. The became," but wass thus. Between the first three days give us, in their or- initial act of creation (vs. 1,) and der, light and air, with an adjust- the subsequent details of Genesis, ment of. the waters and the earth- the world, for aught we know, might the elements of things. Next came have been the theatre of many revthe compound organisms. The sun olutions, the traces of which geoland moon arranged on the fourth ogy may still invetigate. This is day, answering to light of the first the view of Chalmers, and the more day. Birds and fishes of the fifth commonly received view at present. day, answering to atmosphere and ~ Without form and void, (Heb. thohu clouds of the second. Creeping vavohu.) Wiclif —Idil and voyde. things, and cattle, and man of the Aquila-vacuity and nothingness. sixth, answering to fields, seas, and Sept.-invisible and unformed, aopaplants of the third day. Hugh Mil- rocg Ka aKaralcKEvaoroc, or, dark ler holds himself bound to account and unfinished. Chald.-desert and for only the last three days, on his empty. Syriac —wste and uncultigeological principles. But this is vated. Jew. Bib.-desolate and void. rather a confession of the difficulty Ainsworth renders without inhabithe meets on his plan of interpreta- ants and owithout produce. Tremeltion. Here is a threefold arrange- lius-without plants and without animerit. Geology, also, finds a three- nals. The same phrase is used, Isa. fold arrangement of strata which it 54: 11, confusion and emptiness. The calls the primary, secondary, and terms are not adjectives as would tertiary. seem from our version, but nouns, meaning devastation and destruction. 1~. a. THE CHAos AND TRtANSTION. From this it is argued that this Ch. 1: 2. chaos was not the primitive condition of things, but the wreck of 2. And the. earth. Jew. Fam. some primeval creation of this earth Bib.-But the earth. PThe copula- to which it had been reduced by tive conjunction shows that this some unrecorded catastrophe. It is is the second fact in the narrative. distinctly stated, (Isa. 45: 18,) that The sacred historian now proceeds the earth was not created without from the general statement to what form (thohu, desolate.) "HIe created more particularly concerns mankind it not in vain," (bara and thohu both -the condition of our earth imme- used as here,) and then it is added: diately prior to the creative week. " He formed it (yatzar,) to be inhabWithout detailing the history of the ited,"-referring in the first clause material universe up to this time, he to the original creation, and in the passes at once to human affairs. second clause to the six days' work., Without indicating the age of our In 1837, Prof. Bessel, of Germany, earth, he simply informs us of its commenced a series of astronomical condition when the Creator entered measures for getting the exact disupon the work of the six days. It tance of the fixed stars, a thing that is not as some read it, "And the had never been done. The instruearth, it, or she was. As no reference ment which he used in connection is made to the history of the chaos with a powerful teles(ope, in his esx B.. 4i02.] CHAPTER I. 63 periments, was called the great Kon- mative state. The full phrase, as igsberg heliometer. After three here found, is used by Jeremiah years'hard labor, he was so fortunate (4: 23,) as descriptive of the utter as to obtain a parallax, but so minute, desolation denounced upon Jerusathat he could hardly trust his repu- lem and Judah, as if all were reduced tation upon it. But after repeated to this primitive chaos. "I beheld trials and working out the result, he the earth, and, lo, it was without was fully satisfied that he could give form and void; and the heavens, and the true distance to 61 Cygni. But they had no light." XT Withoult form, who can comprehend this immense (Mrn, thohu.) This word occurs ninespace? We can only convey an teen times in the Old Testament, and idea to the mind of this distance, by is rendered qva'ste, vain, zvilderness, the fact that light which travels 12,- confusion, vanity-the one idea of 000,000 of miles in a minute, requires desolation running through all. not less than ten years to reach us S o yd, (i, bhou.) This term Just let any-one try to take in the occurs only three times-once renidea. One hour would give 720,000,- deed emptiness, (Isa. 34: 11,) where 000 of miles; one year, then —8,760 the reference is to a threatened deshours-this gives 6,307,200,000,000, truction. "He shall stretch out upon and this multiplied by ten, gives it (the land) the lines of confusion, 63,072,000,000,000. This, according and the stones of emptiness." He to Bessel, is the distance of the near- shall devote it, that is, to utter desoest fixed star to the sun. All as- lation and ruin. In such condition tronomers confirm the correctness of chaotic confusion and disarrangeProf. Bessel's calculations. Butis men the earth was-devoid of anidistance, great as it is, is nothing tomal and vegetable life, and empty be compared to the distance of the of tenants. If geology finds that -Milky Way. Sir William Herschel certain species of animals, now exsays that the stars, or suns, that tinct must have existed upon our compose the Milky Way are so very earth long prior to the Mosaic period,,remote, that it requires light, goi and before such chaos reined, we at the rate of 12,000,000 of miles in find ample room for such facts here, a minute, 120,000 years to reach the and without violence to the inspired earth. And he says there are stars, narrative. The six days' creative or rather nebulae, five hundred times work, as now to be narrated, is not -more remote! Now make your cal- interfered with. The only additional culation: 120,000 years reduced to fact is that our globe itself is older minutes, and then multiply that than six thousand years, and that vs sum by 12,000,000, and the product 1, refers to its original creation, in by 500. What an overwhelming the far remote beginning. While idea! The mind sinks under such a the six days' work was a new creathought; we cannot realize it; it is tion and formation, with man as the too vast even for comprehension. crowning creature, and the crowning David says, (Psalm 103:19,) " The feature of the work. The narrative Lord hath prepared His throne in does not tell us of the age of our the heavens, and His kingdom (or earth, nor of the convulsions and government) ruleth over all." revolutions which preceded its presOBSERVE.-It is not said, "the ent state.-(See Introduction-Greaheaven and the earth were without tive Days.) form," as we might expect on the The researches of. M.Mr. Orbigny nebular theory of this chapter-but and Ei de Beaumont show that imthe earth only. It seems not, there- mediately prior to the human period, fore, to refer to the original condition the earth did pass through its greatof the universe as if the chaos here est convulsion-that four of the were the nebulous matter in a for- largest mountain ranges were then 64 GENESIS. [B. C. 4102 thrown up —the principal Alps, further expresses the condition of the Himmalayas, the Chilian An- the chaos. OBSERVE.-There is no des, and the mountain ranges of distinct mention of any creation Persia and Cabul. ~ And dark- of the waters, or of the earth, exness. "Apart from the record, we cept as it is included in verse 1. have the proofs of the occurrence 2And the Spirit of God.-Onkelos here of a vast interval, altogether and Jonathan read it wind. The anunnoted in the sacred volume- cient Jewish tract Sohar explains it an interval in which all pre-his- of "the Spirit of Messiah." The toric geology finds place. The re- glorious Third Person of the Blessed mote past is thus brought down to Trinity is here referred to, whose the gate of the present; but not yet life-giving agency was engaged in is it to be introduced and inaugura- the material creation. Some would ted. As though to exclude ever- understand this merely of the wind more the argument which would as a natural agency. There is no educe the.present from the past by inconsistency in supposing that there some inevitable process, there is to was such a natural phenomenon as be an intermediate condition of dark- of a rushing, mighty wind, just as ness and apparent ruin, which shall there was at the Spirit's advent in render the creative power of God the new creation. But this was only the more striking and illustrious, an outward sign and symbol of the "Geology reveals to us that this Divine Spirit, Himself acting in was not a phenomenon preceding both cases. "By His Spirit He hath all order whatever, but a marked garnished the heavens." So the interruption in the sequence of Psalmist refers to this narrative and physical events."-(Pattison.) says, "By the word of the Lord This was the aspect of that chaos were the heavens made, and all the out of which the Creator is now to host of them by the breath (spirit) of evoke light, and life, and beauty. is mouth," (Ps. 33:6.) "Thou sendr " Darkness (was) upon the face of est forth thy spirit, they are created: thedeep." Lit.-of theabyss. Sept.- and thou renewest the face of the over the abyss. Jew. Bib.-upon the earth," (Ps. 104: 30.) ~ Moved. face of the murmuring deep. The Lit.-was moving, or brooding as deep, or abyss, is understood by some a bird over her young-used in who advocate the nebular theory to Deut. 32: 11, of the eagle fluttermean the abyss of unformed matter ing over her young. Jew. Bib.-was in a nebulous state pervading space. hovering. Seppt.-was sweeping along. But it is the term every where used Almost the same form of the word of the depths, the great deep, etc., of is used in Acts 2: 2, "rushing." waters. It occurs thirty-five times, Over the chaotic deep the Spirit of and uniformly in this sense. (See God-the Holy Ghost-was brooding Prov. 8: 24, etc.,)-" Who layeth up -fluttering-actively moving, as the the depth (deep) in storehouses," Ps. preliminary of the six days' creative 33: 7. " The deep" here must, there- work. The form of the word here fore, mean the mass of waters envel- used denotes continuous action. "It oping the earth, and shrouded in was, (says Gesenius,) the creative this darkness of chaos. It is de- and quickening power of God, which scribed by the Psalmist with refer- hovered over the chaotic earth as if ence to this narrative, (Ps. 104: 6,) brooding." But as we know from "Thou coveredst it (the earth) with the Scripture that the Personal the deep as with a garment: the Word wrought in the creation, waters stood above the mountains." (John, 1: 1,) so we are here informed The Hebrew word means, properly, that the Personal Spirit also wrought, -murmuring waters, as of the ocean and that thus the Trinity of Persons -waters in commotion —which was engaged. UTpon the face of B. 0C 4102.] CHAPTER I. 65 3 d And God said, e Let there be light: and there was light. d Ps. 33: 9. e 2 Cor. 4: 6. the waters-the abyss. This was the — imself the expression of the preparation for the stupendous crea- Father's mind and the utterance of tive results. This is the deep already His will, (John 1: 2, 3.) Eph. 3:9. spoken of, upon which the darkness Heb. 1:2, 10-12. Col. 1:16. hung, and over which now the Di- This was by the mighty fiat o vine Spirit brooded. We are fore- God. God commanded the light to warned that skeptics who shall arise shine out of darkness, (2 Cor. 4:6.) in these last days shall be willingly And it was none the less so, whatignorant of this, that by the word of ever may have been the physical Good the heavens were of old, and the processes or phenomena. It required earth standing (consisting, subsisting) almightiness to bring second causes out of (the) water and in (through, into such orderly action, and to by means of) the water," (2 Pet. 3: 5.) clothe them with such power as to effect the stupendous results. T And ~ 2. THE FIRST DAY's WORm, on there was light. (Sept.-and light beFIAT-LIGHT. Ch. 1: 3. came.) A question here arises how light could have been called forth at 3. And God said. This phrase is this early stage, when the making used to introduce the creative fiats. of "two great lights" is assigned to Here we may notice a hint of the the fourth day. It must be rememPersonal Logos, or Word of God, by bered that light does not belong to whom all things were made, (John the sun as such. It depends upon I: 3.) the structure of our atmosphere, as Here is the original germ of the well as upon the lumin us atmosdoctrine of the Trinity which all phere of the sun adapting it to our along comes more fully to view. In use. The sun is rather in reality a vs. 1, it is simply God. In vs. 2. " light-bearer." And this is the very The Spirit of God. In vs. 3, the term employed, as we shall see, to word of God, as a hint of the designate the sun and moon, in vs. 4. Personal Word. ~f Let there be light. It is not said that the sun was Let light be. And light was. Jew. created on the fourth day as we shall Pam. Bib. Be there light. Sept. see. Neither is the sun the sole Let light become, or come to pass. source of light in creation, as the fixed Light, which is so important an stars show. The solar system was element in the whole economy of most probably created long beforenature-so necessary to animal and (vs. 1,) and the sun and moon may vegetable life, as well as to order and have shed light upon the earth in inorganic form, is here noted as the its former conditions, when it was first created agency. And this is tenanted by those animals whose precisely what the whole economy remains are imbedded in the rocks. of nature would indicate. The But they had not been light-bearers creative act is here recorded as ac- to our earth since the reign of Chaos. companied by a Divine utterance. Now the Divine word is requisite to Ps. 33:9. He spake and it was done, evoke light from the darkness. 2. &c. Not that we need suppose any Cor. 4:6. Ps. 104:2. Job 36:30. spoken word of God, or any audible I[ Let-the word of command here voice. There was no man to hear used in the Hebrew is a short form it, as yet. But the Scripture fre- of the future of the substantive verb, quently declares that the creation was which is often used in Hebrew for by means of the Personal Word of the imperative. God-as the Revealer of the Godhead That light has existed for ages, is 66 GENESIS [B.. 4102. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light f Day, and the darkness he called Night: and the evening and the morning were the first day. fPs. 74:16; 104: 20. clear from the fact that there are darkness and the light were sepadistant nebulae whose light we can rated by the Creator. This was presee with the naked eye, and whose liminary to the more fixed arrangedistance is such that it would take ment of the fourth day. We are not that light 120,000 years to reach us. bound to explain all these facts on A distinction is made between scientific principles, because this was light as an element, and the bodies af- the originating of nature's laws and terwards constituted as light bearers; not necessarily the working of those the sun in which the light is stored laws, as we find them in their presbeing ascribed to the fourth day. ent operations. This is the Divinely This was formerly a stumbling block inspired narrative of preternatural in the record. At last (says Prof. acts introducing the natural opera Dana,) through modern scientific tions. "Where is the way where research we learn that the appear- light dwelleth; and as for darkness, ance of light on the first day, and where is the place thereof." See of the sun on the fourth-an idea Job 38:12, 19. foreign to man's unaided conception 5. And God called the Lz7igqt Day. -is as much in the volume of nature We may understand by this that as in that of Sacred Writ; Bib. Sac., God here formally gives the name, Jan. 1856, p. 48. and appoints the day for the time of 4. God sawh, c&. What God did light-and the night for the time of thus evoke by this creative word, darkness. This latter is the sense in He approves and commends to us as which we often read of a thing being good-as answering its great end, called by a name. It is a designaand as, in itself pleasant (good) to tion of its laws, qualities, or characbehold. Eccles, 11: 7. So we ought teristics. "Day,"-in Heb., is from to contemplate it with adoring a term signifying warmth, heat. delight. t And God divided, (sepa- And night signifies a rolling up, or rated.) Heb.-between the light and wr aping up. This is the first use between the darkness. Darkness itself, of the word " day," and refers to the of course was not created-being artificial day, and not to the natural only the absence of light. This day, which includes, also, the night. separation was such a division of the T And the evening. Lit.-And eventwo into different periods, as we have ing was, and morning was, day one — in the succession of day and night. or, and there was evening, and there We may infer that it was the result was morning, one day. It is argued of the earth's revolution on her axis, by some that the use here of the and that the sun shone, though not cardinal number one, for the ordinal yet so clearly and fully as afterwards first, is to be explained by the use -or that the light was not yet of the same term often to express emanating from the sun-(see vs. something peculiar, special-hence 14.) It would seem that the light that a day of peculiar length may may have been generally diffused at be inferred-a period of indefinite the first command, and afterwards, duration. on the fourth day, gathered into the But the use of the ordinal is found ao'b. But we have only to do with in the record of all the other six the fact here recorded-that the days. Yet there would be the same B. C. 4102.] CHAPTER I. 67 6 t And God said, g Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. g Job 3T: 18; Ps. 136: 5; Jer. 10: 12; 51:15. need, (and greater) for supposing yet wrapped ir the waters of the indefinite periods for the other days abyss. ~ Let there be. This is as for this day, while there would still the form. The expression not be this same ground for it, in of God's creative will, precedes in the use of the terms. For it is not the narrative the creative act. pretended that the terrn'second' is The act is expressly recorded, vs. 7. also used in the sense of peculiar, ~[ A firmament. (Heb.) an exspecial. It is objected to the ordinary panse; from the verb, to spread out. sense of "day" in this narrative, So God is spoken of as stretching that the solar day did not exist until out the heavens as a curtain. The the fourth day. But this is not to Sept. and Vulg., render the word by be assumed. The sun doubtless a term which means a solidity, from existed-and there was light, and which we have firmament. But the the light time was here called by the Heb. term conveys no such idea. name of "Day," which it has ever The expanse, as an outstretchingsince borne-and it is said that having elasticityand thinness-is the "there was evening and there was very idea of our atmosphere. "WTho morning" on the first day, which alone, spreadeth out the heavens. would seem to imply the earth's Who stretcheth out the heavens like rotation on her axis, in reference to a curtain." Job 9: 8. Ps. 104: 2. the sun, the centre of the system, It has the appearance of fixedness making the day. And though it was as a veil or curtain of blue, and the not until the fourth day that the language of Scripture is phenomenal. sun and moon were formally set and In Isa. 40:22 the term for " curtain " designated as the light bearers, with means something tremulous-a curreference to the earth, this does not tain hanging, so called from its by any means prove that the earth tremulous motion. This describes did not revolve on her axis, with ref- the undulating motion of the etheerence to the sun on the first day. real fluid by which light is evolved. The sun does not make the days; it The firmament is the vacant region only marks them. The day was not of the atmosphere, above which, (to from evening to evening, but from the higher part) rise the lighter morning to morning. Evening came particles of water -the vapory " there was evening "-and morn- clouds-and below which the heavier ing came (of the next day) making masses of waters were now precipi"day one," just as we date year one, tated into seas and oceans. Hence after the twelve months are finished, it is placed in the midst of the waters and we have come to the opening of -meaning, as a dividing space, the second year. placed in the midst of (between) the waters, celestial and terrestial. The ~ 3. SECOND DAY'S WORK-FIR- effect of this Divine mandate was to MAMENT. Ch. 1: 6-8. make the region of the atmosphere a separating expanse-which at once 6. After the subjugation of the would become transparent and could darkness on the first day, comes the be breathed, and would serve as a subjugation of the waters on the medium of light and life to the second day, so that in the light, the objects which wer to be brought earth might now appear, which was forth on the earth. 68 GENESIS. [B. C. 410t.' And God made the firmament, hand divided the waters which were under the firmament from the waters which were i above the firmament: and it was so. 8 And God called the firmament Heaven: and the evening and the morning were the second day. 9 ~ And God said, k Let the waters under the heaven be gathered together unto one place, and let the dry land appear and it was so. hProv. 8; 28. iPs. 148:4. k Job 26:10; 38: 8. Ps. 33:1T; 95:5; 104:9; 136:6. Prov. 8:29. Jor. 5:22. 2 Pet. 3:5. The law of this department is meant that He assigned to it this here introduced. Next to the light name already, by anticipation, and is the law of the atmosphere so es- appropriately, also, fixed the atmossential to life in the vegetable and pheric region on high. An atmosanimal world. Here it is set forth phere over forty miles high suras supporting the floating vapor, and rounds our earth. The clouds form keeping in suspense a fluid of greater in this atmospheric region. specific gravity than itself. The for- 4 THIRD DY's WOBR-LAND, mation of clouds is referred to, by. T-TRD VEA's WOT K WORLD, Job in language which reveals E -T. VE LE reveals Ch. 1: 9-13. an acquaintance with the laws here established by the Creator. 9. lTe waters, etc. Jew. Bib."Dost thou know the balancings of Thie waters shall be draicn together the clouds," etc. " He maketh small under the heaven, unto one place, and the drops of'water." ~ Let it let the dry landc appear. The atmosdivide. -Ieb.-Let it be causing a pheric region having been now fixed division, (separating.) Let this be and assigned its province of separaits province, and let it continue so tion between the waters above and to do. The form here used denotes beneath, the next step is to gather continuous action. together the mass of waters on the 7. And God made. The Divine earth's surface, unto one place-that command went immediately into is, unto their fixed locality-within effect. The term here rendered the boundary assigned to them. "made" is here first used, and six T One place-not necessarily within times afterward in this chapter. It one basin-but into one collectionis not the same as " created," (vs. 1.) as vs. 10-as separated from the land. It signifies rather to prepare, to pro- This was a necessary step in order duce, and is not so strong a term as to the reclaiming and separation of the former in its common use, (see the land from the waters, and in vs. 1, note.) r And, (lit.) caused to order to its preparation for the next divide between the waters which are day's work, and to the occupation of from under the expanse, and (between) it by the animal tribes about to be the waters which are from above the created. ~ Let the dry land appear expanse — to separate the cloudy -lit., be seen. There were, as yet, vapors, from the mass of waters yet no human eyes to see this land. But enveloping the earth. t And it God ordered now this new phenoinwoas so. This came to be the fixed enon. He beheld it, and other bearrangement. Here was the insti- ings, doubtless-the sons of God betution of natural law. held it. The dry land would appear 8. It only remains to mention in mountains jutting out toward the that God called the expanse "heaven," sky, making basins for the waterslit., the heights-by which it may be in extensive continents separated by B. C. 410.] CHAPTER I. 69 10 And God called the dry landc Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 11 And God said, Let the earth l bring forth grass, the herb yielding seed, and the fruit tree yielding m fruit after his kind, whose seed is in itself, upon the earth: and it was so. 1 Heb. 6: T. m Luke 6: 44. seas and oceans, and in plains trav- evil of matter-and to show that ersed by rivers, and dotted with God's work, which has since been lakes, (see Job 28.) These irregular- polluted and despoiled by sin, was, ities of surface are necessary, as in the beginning, unequivocally good. Buffon remarks, to preserve vegeta- 11. Thus far there were mountains tion and life on the terrestrial globe. and valleys, seas and rivers-but If the land were even, and regular, there was as yet no vegetation. and level, the sea would cover it. This was, therefore, now to be proIt is said by the Apostle Peter that duced by the same Almighty power the scoffers of the last days are of God. The earth had no germi"willingly ignorant of this one thing nating principle of itself. All its that by the word of God the heav- products must now proceed from ens were of old, and the earth stand- God's ordering. This producing of ing out of the water, and in (through) the vegetable tribes was prior to the the water," 2 Peter 3: 5. (See Intro- calling forth of sun and moon, to duction.) Job 33:8 refers to this show God's creatorship as being Divine act of creation, "Who shut prior and superior to natural laws. up the sea with doors, and said, I Let the earth, etc. Jew. Bib.-The Hitherto shalt thou come, but no fur- earth shalt sprout orth sprouts. The ther." See, also, Ps. 33: 7; Prov. term here rendered grass-is, prop8: 29. Doubtless this change, so erly, the tender blades first shooting sudden, so universal, must have been from the earth. The margin reads attended with violent convulsions of tender grass; and it is often rendered nature, upheavals, etc. But of this " tender herb," Dent. 32: 2; Job, we have here no account. Astriking 38: 27, and "-tender grass," 2 Sam. picture of this scene is drawn by the 23: 4; Prov. 27: 25; Job, 6: 5; Ps. Psalmist in Ps. 104: 6-9, "the hymn 23: 2, (margin.) It includes, not of creation." See, also, Ps. 136: 6; merely the grass, but the whole tribe 24: 2; Neh. 9: 6. The great rivers, of grasses just sprouting from the lakes, seas and oceans, are but one ground. ~ The herb, etc., (lit.) herb mass of different waters running one seeding-seed. This covers, properly, into the other. Job 37 and 38 ch; all the vegetable world not included Prov. 8: 29. in grasses and trees. They were 10. Earth. The name which to be seed-producing, and such as Moses, by inspiration, uses of the are propagated by seed. But the entire globe, (vs. 1,) is here given by power so to propagate was here given God to the" dry land." T Seas. This by God. The three terms here used term is from a root meaning noisy answer to the three great subdivisagitation, as of the roaring deep, and ions of the vegetable kingdom. is a general term including all waters We should expect this order to -according to the Heb. usage. It is be followed-that vegetation would now declared that this work of God's clothe the earth before animals were creative power was GOOD. This is created. If some indicatons are an important delaration as against found in geological strata that anithe heathen view of the essential mals and plants coexisted from earli. 70 GENESIS. [B. C. 4102. 12 And lhe earth brought forth grass, ancd herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself after his kind: and God saw that it was good. 13 And the evening and the morning were the third day. 14 T And God said, Let there be n lights in the firmament of the heaven, to divide the day from the night; and let them be for signs, and o for seasons, and for days, and years. nDeut. 4:19. P. 74:16; 136:7. oPs. 74:17; 104:19. est times, there is no disproof of a chaia, p. 163. And thus revelation previous period of vegetation alone, and science agree. of which no records are extant except 12, 13. And the earth brought in the Inspired history. The proof forth (lit.) sprouts, herb seeding seed from science of the existence of plants after its kind, and tree producing before animals is inferential and still fruit whose seed (was) in itself (in it) maybe deemed satisfactory."-Dana. after its kind; and God saw that (it We further learn, in the next was) good. And it was evening acn chapter, (ch. 2: 5,) that God made it was morning, a third day. every plant of the field before it was OBSERVE.-The term " create " is in the earth, and every herb of the not used in reference to vegetable field before it grew-that this was not life-as this is not life in the higher spontaneous growth, nor from nat- sense of conscious life-and so it ural causes, but by the Divine corn- comes in, under the head of matter. mand, introducing natural causes. The term bara, which is used in this T (The) fruiit-tree, etc., rather- narrative only to introduce a new fruit-tree yielding, (lit., making, or department of creation, does not, producing) fruit. The same term is therefore, occur again, (after vs. 1,) used here (rendered yielding,) as is until animal life is introduced, (vs. used of God "mzaking," (verse 7.) 21.) The analogy which the first T After his kind. This was to be three days' work bears to the work the law, of like producing like. And of the last three days, is remarkathis law, like every other law of ble-the last three perfecting the nature, is derived from the creative arrangements of the first three. On power of God, and dependent always the first three days were produced on His will. S Whose seed. This is the elements, and on the last three, an explanatory clause. The law is, the compound organisms. The first that the plant, or tree, should have and fourth days' work has reference the seed in itself —rather, in it —in to the light-the fourth day giving the fruit, as the element of propaga- us the luminaries, or light-bearers, tion; and so it should be a principle while the first had given us the of self-propagation upon the earth light itself-and as on the fifth by means of the seed which it has day we have the birds and fishes, so in it. T And it was so. It came to on the second, we had the air and pass, as God Almighty commanded. waters. And as the earth and the "He commanded and they were crea- plants are arranged on the third ted," (Ps. 148: 5.) " By this statement day, so the creeping things, and catwe are taught that each species (kind) tlB, and man, on the sixth. is permanently reproductive, variable within narrow limits, incapable ~ 5. FOURTH DAY's WORK —TEB of permanent intermixture with LMrIIARBIES. Ch. 1: 14-19. other species, and a direct product of: creative power."-Dawson's Ar- 14. After the earth was thus B. C. 4102.] CHAPTER I. 71 clothed with vegetation-the fields these luminaries is here stated. covered with grass and herbage- Astronomy tells us how it is by the which had in them also the elements regular, diurnal rotation of the earth of propagation, God now called forth that this division is produced. But the two great luminaries for the here we find the origin of this law globe. T Let there be. Heb.-Be of nature-in the creative work of there luminaries. The term here God, without which it would have rendered lights is not the same as had no such province or function. before used, but means, properly, Some understand this of the entire;light-bearers —properly, places of light clearing away of the mists by which -receptacles of light. It would the earth was yet partially envelopseem that the sun and moon had not ed-and that by this means, the been constituted such light bearers luminaries were made visible, the to our earth, (at least in its present phenomena only being here desstate,) until this fourth day. Liter- cribed. We may suppose that the ally it reads, " Be there light bearers," sun was now made a light-bearer to etc. The same word of command is our earth by the constitution of his used as in vs. 3, " Be there "-let there atmosphere, or the reconstitution of be-and then it is added, "And let ours for this purpose. The solar them be for light bearers in the fir- system, from "the beginning," has mament of heaven," the same phrase required the revolution of the earth as in the first clause-" to give light around the sun. The sun, moon upon the earth." The clauses show and stars must have existed, along that here was no original creation with our planet, from "the beginof the luminaries, but an arrange- ning," and were doubtless included ment, adjustment of them for the in the original creation, (ch. 1:1.) purpose of giving light upon the The work of the first day of this earth, and for marking but time and creative week was the evoking of the seasons, etc. The sun is not in his own light, (vs. 5,) which may, in past essence luminous-though he is con- ages of our planet, have shone upon stitute~ the chief depository and the earth prior to the reign of the source of light to our earth, and to all chaos, and which is now commanded the solar system. He may not always to shine out of darkness. The work have possessed this light-giving of the fourth day is the manifest power. He is, in himself, a dark adjustment of these luminaries for mass like our earth, and surrounded their naturalwork, as here designaby two atmospheres-the one near- ted. Whether there was anychange est him being like ours-the other now made in the velocity of the being phosporescent; luminous, and earth's rotation, or in the obliquity giving light and heat. The spots of the ecliptic is not here stated. on the sun's disc are supposed to be These celestial phenomena are noted the dark body of the sun seen as'they may be observed by the bethrough openings in the outer at- holder. Here is an advance upon mosphere occasioned by great corn- the first days' work. Beyond the motions in it. These might even primary division of time into night lead to its total obscuration. T In and day, marked by the diurnal rothe firmament, etc., (lit.) In the ex- tation of the earth on its axis, here, panse-[which was already made, is the further division which is see vs. 6 and 7,] to cause a division marked by the revolving of the between the day and (between) the earth around the sun, which is "for night. These terms "expanse," and signs, and for seasons, and for days, "heaven," previously applied to the and for years." Such a manifestaatmosphere, are here combined to tion of the planetary heavens and denote the more distant starry and of their relations to earthly affairs planetary heavens. The object of had not been necessary until;ow 72 GENESIS. [. C. 4102. 15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16 And God P made two great lights; the greater light to rule the day, and q the lesser light to rule the night: he nmadce r the stars also. 17 And God set them in the firmament of the heaven to give light upen the earth. 18 And to s rule over the day, and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And the evening and the morning were the fourth day. p Ps.136:7, 8, 9; 148:3,5. qPs. 8:3. rJob 38:. sJer. 31:35. that animal life is to be created. time. "He appointed the moon for T For signs. The term means, 1st, seasons. The sun knoweth his going indentations or marks; 2nd, portents, down," Ps. 104:19, 20. See Job tokens. Here it means indications 38:33. of things belonging to the order of 15. This verse only farther defines nature-signs for: the intelligent be- the office of these luminaries-to holder who is soon to be brought give light upon the earth. T And upon the stage. They are to serve it was so. "He spake and it was as the natural chronometer of man- done; He commanded, and it stood kind. The mariner and the astron- fast." omer are to take their observations 16. And God made. (Heb.- Yaas.) of them all along the ages. The Not the same term as "created." year is marked by the sun's course. Rather, He formed, fitted-adjustSo the weather is indicated by the ed. X Great lights. Lit. —The two aspects of the sun and moon-the great luminaries, (the sun and the coming on of heat, or cold, or moon,) the great luminary for ruling storms. So, also, of portents it is the day, and the small luminary for said, "There shall be' SIGNS in the ruling the night, and the stars. Here, sun, moon, and stars," Luke 21 25. as in former instances, the very ~ Seasons. The seasons of the year things just commanded are noted as -as spring, summer, autumn, and performed. The sun, the great light winter-the season for sowing, prun- bearer, was made-(set, constituted,) ing, reaping. So, also, appointed for ruling the day-to regulate it; seasons, or set times, are regulated always marking the day-dawn by his and denoted by these heavenly rising, and the close of the day by bodies. The Rabbis explain this as his setting. T And the stars. Our referring to their festivals. But translators have here introduced the though the same term is used by the words, " he made." But the original Jews of their set times for feasts, shows that this last clause stands there is no reason to suppose that immediately connected with the prethese luminaries were here divinely ceding, in the sense — e made the appointed and set apart for that use. small luminary and the stars to rule "The moon and stars to rule by the night, or, as it is elsewhere exnight." They were to serve, also, pressed, "the moon and stars to rule for days and years. This is only an by night," (the same terms being amplification of the idea. They used in the last clause as here,) Ps. were to serve for marking days and 136: 7-9. See, also, Jer. 31: 35, 36. years-fixing their limits, and regu- Or, as Benisch translates, the "lesser lating, by their motions and infiu- light to rule the night and,(to rule) ence, the progress and divisions of the stars." We have supposed that B. C. 4102.] CHAPTER I. 73 20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. the sun, moon, and stars were in- strata far below those which contain eluded in the original creation of the the great sea monsters and birds, heavens and the earth, " in the be- and which are supposed to answer ginning," (Gen. 1: 1,)-and that they to the'fifth day.' Some refer this are only now set, or constituted, in to the deluge. Others suppose an the relation of light-bearers to our unrecorded, but highly probable, earth. This, also, accords with all fecundity of the primeval waters, that science finds out from its ma- producing the lower forms of animal turest investigations. "An exami- life before terrestrial vegetation. It nation of the visual organs of the is held that marine vegetation, apearliest animal remains, proves that proaching to the animal life, may light, as far as it can be traced back have preceded the terrestrial." But in time, was of the same nature and the better solution is that we have properties as that which is 1ow shed nothing to do with the record of the down upon the earth." rocks in the interpretation of the Mosaic account.' These geological g 6. FIFTH DAY'S WORK-ANIMAL remains belong to a prior state of LIFE-FISHES AND BIRDS-CRE- the globe, of which we have here no ATION OF GREAT REPTILES. Ch. account except the general statement 1:20-23. in verse 1. And it is not our business, therefore, to harmonize the 20. We come now to that portion two records, one of which relates to of the creative work which geology a far anterior period of the' earth. claims to investigate with most mi- The earth that was (tri) "void" nuteness. Until the fifth day we is now to be peopled. Here the Al have had only the lowest form of mighty Creator proceeds to conlife, (in the vegetable world,) and mand into existence the immense not as yet any animated, conscious tribes that swarm in the sea and in life. This forms a new and advanced the air. Next to the last step in the department of the creative work, progress of the creative work is this. and hence we find the term for the The phrase, here rendered the movoriginal act of creation used in verse ing creature, is more exactly the 21 as in verse 1. It would seem swarming, living -creature. (Jew. that geology does not decide clearly Famn. Bib.)-prolific creature. It isas to the priority of vegetables or Let the waters swarm with swarming, animals. But we see plainly the living creature. The noun corresimportant use served by vegetables ponds with the verb here renderedI, in rendering the atmosphere fit for " bring forth abundantly." So Milrespiration of animals, as well as-for ton has it, "Let the waters generate the supply of food. All the earth's reptile with spawn abundant." It physical features were perfected on is known that the finny tribes are the fourth day, and immediately be- immensely prolific, and that the eggs fore the creation of animals. "Ge- of fish, called spawn, produce vast ology produces amongst the earliest multitudes. Thus the roe of a codfossil remains nearly as mnany speci- fish contains nine millions of eggs; mens of animal life, (in its lowest of a flounder nearly a million and a forms at least,) zoophytes, mollusca, half; of a mackerel half a million, etc., as it does of vegetable life. etc. So, also, in regard to birds. A Also-' many forms of fishes-many, flock of petrels has been seen that even of the most perfect, occur in was computed to number one hunVOL. I.-4. 74 GENESIS, [B. C. 4102. 21 And u God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind: and God saw that it was good. u Ch. 6: 20; 7: 14; 8: 19. Ps. 104: 26. dred and fifty millions. The passen- (. ~5) is often read "before," "in ger pigeon of North America has front'of," "i presence of." been seen in flocks a mile broad that 21. Here follows, as before, the took four hours in passing, at the creative act ensuing upon the crearate of a mile a minute, calculated tive word. In the order of nature, to contain two thousand two hun- the one would seem to follow the dred and fifty millions of birds. The other, of course. But really in the Psalmist exclaims, " So is this great order of time the creative word was and wide sea, wherein are things the creative act. "By faith we creeping (swarming) innumerable, understand that the worlds were both small cand ge'eat beasts, (crea- framed by the word of God." " "He tures," Ps. 10: 25. The term VjS, spake, and it was done." el Created. (nephesh,) here first occurs. It is e- This act of creation marks the secrived from a root which means to ond stage of the creative work, and breathe-from which it naturally here the second time in the narracomes to mean life, which is indica- tive occurs the use of the term bcra. ted by breath —also, creature and As the first department of the creabody, or person i. e. who breathes. tive work was that of mcatter, (vs. 1,) Taken with its kindred term, (hcaah,) so here is the department of animasignifying living-it means an ani- ted, conscious life. The first act mated creature, (vs. 21, ch. 2: 19, etc.) which thus results in life is here disIt denotes the vital prinsciple not tinguished from the foregoing work only in man, but also in brutes. It whiich had reference to inlaninate is often in our version rendered matter. ~ Great whcales. Lit.h-the "soul," —more commonly meaning', greai creptiles. The noun here used person, self. It occurs about seven is used of the serpent, Exod. 7:9, hundred times in the Old Testament. 10, 12; Dent. 32: 33; Ps. 91: 13 (See vs. 24, notes.) " And fowl also, of the crocodi7e, Isa. 51: 9; Neh. (flying thing,) may fly. Or, Aad let 2: 13; Ps. 74: 13; and of sea ~monfowdl fly. The term chere rendered sters, Job 7 12; Ps. 148:7. The "fowl" includes all flyingo insects, term seems sometimes to meanjatckLev. 11: 20. in the next verse it als. See Mal.: 3, where the word is is " every flying thing that hath thacn-(tannoth, pl.) akin to the term wings." The idea is not that the Leviathan. The Jewish Famn. Bible fowl are to be produced by the wa- reads-the great, huge creat.ures. It ters, (see ch. 2: 19,) as might seem may be rendered the ygreat monsters. from the addition of the wordndnd (created) every licving crecture " that " by our translators-printed that creepeth, wvhich the wcaters in italics, as not being in the original. brought forth abundantly. These 1 Above (lit. upon) the earth-(upon two classes of the sazcarmnic crecr the face of,) in front of the expanse tures mentioned collectively in the of heaven. This deslignates the previous verse, are here specified. resoactive elements in which fishes The term Irndered whalesC is not to anid birls were to live and move. be understood of the class comamon ly The readin —" in the opn firs2na- known as such, but literally imean ment" P'ives the sensel i'. e i lhrase the extended, or lonzgytrctchedr-l whicdj B. C. 4102.] CHAPTER I. 75 22 And God blessed them, saying, w Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day. w h. 8:17. may refer either to size or number, the beds depths and shores of the but probably to size. Thiat moveth. seas. 6- And let fowl multiply-that Whe verb is here used which corres- is, every winged creature, including ponds with "creeping thing,"-and winged insects. not the same with "moving crea- 23. This day closes, as the precedture," vs. 20. It refers to a class of ing days had done, by the coming on the swarming, or prolific creatures. of evening, and the ushering in of a The microscope shows that there are new morning. Some understand beings with perfect organs of nutri- that this period of creation is that tion, locomotion, and reproduction, which is known by geologists as the a million of which would not exceed age of reptiles. Fossils are found of in bulk one grain of sand-eight gigantic reptiles, such as the icthyomillions of which might be com- saur, whose remains are found thirty pressed within a grain of mustard feet long, having the head of a crocseed! Others so minute that five odile, the body of a fish, and the hundred millions of them could live general form of a lizard; and the in a drop of water. The polishing plesiosaur, with a long neck, like the slate, named after Ehrenberg, is body of a serpent, and the iguanoformed of infusoria, each of which don, of lizard shape, some' sixty feet when living, was covered with a long, and it is held by some that silicious shell, and of these creatures these belong to the great "whalev" forty-one thousand millions are con- or tanninim, dragons, monsters of tained in a cubic inch. There are this period.-(Mc Donald, p. 281.) animalcules of which a cubic inch The facts claimed by geology are would contain a million millions. held to be thus in remarkable keepr Which the waters, etc. It was Vo ing with the Mosaic account. And less the Divine creative act, though it has been suggested that " no geolit was done- in making the waters ogist, with the facts of his favorite bring forth abundantly. -. Winged science before him, could, in so brief fowl, Created every fowl of wing. a compass, furnish so full and accu22. Blessed them, and said. The rate a description as that of Moses blessing follows in the command. here, written long before geology God's commands are blessings. His began its explorations, or was ever obligations are golden ties. The high- dreamed of as a science."-(lcMDonest privilege of creatures is to be ald.) We may understand, however, bound fast to God. The first bless- that these gigantic tribes of geology ing pronounced on earth is this- were altogether prior to the Mosaic upon the living tribes-and the Di- account, and were buried in their vine command became to them the rocky gravel before the Adamic crelaw of their being. God, by His ation of which Moses here tells us creative word, gave them such power -that they were animal tribes beto reproduce their several species, longing to a previous state of our vss. 24, 25. F'ill the waters in the earth, and had nothing to do with seas. The waters are here spoken of man, and were not such as were as in the seas-and the finny tribes suited to the human period.-(See as in the waters-the waters filling Introduction.) 76 GENESIS. F[. C. 4102. 24 t And God said, Let the earth bring forth the living crea. ture after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 7.. SIXTH DAY'S TORK-BEASTS- orous and less adapted to man's doCREATION OF MAN. Ch. 1S 24-31. minion than others. But they were probably so created; because carniv24. We note here a still further orous animals require a different structure from others. Such are advance in the creative work. Fro structure from others- Such ae advhe ant the re as an advance om found, also, among the fossil remains the plant there was an advance to pre-Adamic animals the lowest forms of animal life in of pre-Adamic animals. It is alleged by some skeptics that the swarming creatures," and fro becuse the phase here rendered these again to the sea monsters and, living creature," is in ch. 2:7, apreptiles, and feathered tribes. But living reatr in c. 2d 7, and still enanted by plied to man, and rendered living the dry land w l untenanted by soul, we must understand that a creits proper races. The creation of ani- ation or formation of the hum mals stretches over two days. And ls stretches over two d. Ad species out of the earth is here rehere on the sixth we have the land here on the sixth we have the land corded. And that this refers to races animals, and above all, man is creaof men as existing before the created as the highest type of animal life tion of Adam But this does not at -and the lord of the lower animnals -anditi het d bofy the i er o G all follow. All the animated tribes distinguished by the image of God.r are called "living creatures," or This is held by some to be the age of "living soul" as man also is a great t mam uadrupes-the animal. It would only show that third and last of the great geological anmals-nimated creatures, are periods. Geology testifies that man is here referred to, whereas, after this, the latest of the animal tribes, and and as a higher step in the creation, that his introduction among the ten- an, wo is also an animal, was cre ants of the earth is of recent date. " It ae, who also an animal, was cre a sited, whose characteristic it was that is only in the latest diluvia deposits he was made in the image of God. of the tertiary period-the newest And in ch. 2 7, it is recorded that on the earth's crust that the remainsto his nostrils the of man are to be found." It And ""God breathed into his nostrils the Go manre to be forund, it is "y breath of life,"-a high distinction God sid-As befre, it is "by the — and that man became "a living word of God." X Let the earth that man becae "aliving wordof God." Let te eart creature" such as this, having a bring forth living creature, rt t.. higher life inbreathed by God. If Elsewhere rendered " living soul,"- there were now, or should ever be, meaning simply animatedbeing. The any ground for believing that any term animal indicates it. ~T Beast. animal most nearly approaching to Collectively, the ruminating animals man in form and physical constitu-such as feed on grasses-(M.e-n, tion ever existed prior to Adam, it from which behemoth.) I' Creeping would still be altogether a different thing. The term here used is from being from man, whose distinction a verb, meaning properly to tread- is the image of God, and the " breath referring rather to the smaller kinds of lives " inbreathed by God. But it of land animals. XT Beasts of the is enough to say that the geological earth. Lit.-living thing of the record is not so clear as the Scripearth. Jew. Fam. Bib.-animal of tural one, and does not need to be. the earth, orfield, (wild beasts,) mean- The animals here created are such ing the various classes of beasts of as belong to existing tribes, made for prey. Some suppose that these were this human period —after those monnot at the creation such, in their sters of the past geological eras had habit, but only of a class more vig- perished from the earth. B. C. 4102.] CHAPTER I. 77 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26 T And God said, x Let us make man in our image, after our likeness: and Y let them have dominion over the fish of the sea, and over the fowl- of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. x ch. 5:1; 9:6; Ps. 100: 3; Eccl.: 29; Acts 17:26, 28, 29; 1 Cor. 11:. y ch. 9: 2 Ps. 8:6. 25. Maade, (fashioned,)not the same cordingly, to indicate how superior term as created. Here the order of it is to all the foregoing, and to show the three classes is different-the that all the preceding work of the beast of prey coming first, and the six days had been only as a preparcreeping thing, or smaller classes of ation for man's residence on the animals coming last. T After his earth, the Creator says not as bekind. It is important to observe fore, Let there be man, but "Let us that we have here the creation of makke man." This form of expresdistinct species, which are to preserve sion conveys the idea of counsel and each its kind, and so maintain a per- agreement-and suggests that the manent likeness to its original type. work was done in wisdom and love. This is the fundamental law of the It is not at all inappropriate lancreation. Variations in external guage when we know that there are forms are produced by certain agen- three Persons in the Godhead. cies-but these varieties are only Then, at once, we can understand superficial. Nothing is here known the meaning of the terms. And of "the transmutation of species, though this plural form of the verb equivocal generation, or creation by is not, in itself, reason sufficient for natural laws," so much talked of by the doctrine of the Trinity, yet, tacertain in our day. Though the ken with other and more direct paswaters and earth are commanded to sages, it is strongly confirmatory of bring forth their tenants, yet, in re- it. See ch. 3:22; 11: 7; Isa. 6: 8. cording the fact it is distinctly stated He was to be God's representative that God made them, not the waters on earth, clothed with dominion nor the earth. The permanence of over all the inferior tribes. T lMaan. species in opposition to any notions This is the generic term for the of their transmutation, is shown by human race. It is sometimes used the fact cited by Prof. Agassiz, that with the article to denote the man in the coral reefs of the Gulf of Adam-the first of the human famMexico, which, according to his cal- ily. In the second and third chapculation, have been seventy thou- ters it occurs in this sense nineteen sand years in forming, no change has times. The term is derived by some occurred in the species of these coral from the word which means red, insects themselves, whose skeletons either because of his redness of comform these curious reefs.-(Methods plexion, (which is not likely,) or beof Study, p. 190.) cause he was taken from the ground, and accordingly the kindred term ~ 7. a. CREATION OF MAN. Ch. means ground. Josephus so explains 1: 26, 27. it. Ant. B. 1. C.. Others, more recently, derive it from tle Arabic 26. The crowning work of the cre- verb, which means to bring together, atioi is now to be performed. Ac- to bind, or ho7d together. (See SHoff 78 GENESIS. [B. C. 4102. 27 So God created man in his own image, z in the image of God created he him; a male and female created he them. z I Cor. 11:. a ch. 5:2; Mal. 2: 1; Matt. 19:4; Mark 10: 6. man, Art. Adam, lerzog's Gyclope- image of God's moral excellency, dia;) as our term hcusbacnd is from (which image was lost by the Fall,) houseband, and conveys a similar and God's natural image, consisting idea. The old Heb. verb means to in man's reason and understanding, bring together-and thence to compact his natural ability and dominion over -and man here is said to have been the creatures, which is the image of made in the likeness of God. Hence God's natural attribute." Acco7dthe term Adam may mean image, or ingly, man wears still a memorial in likeness. The second Adam is said so far of this lost dignity, as that to be the express image of the Fa- the murderer of man is to be visited ther's person-and He is THE MAN! with capital punishment, ch. 9:6. In Behold the man, who is the " Son of the high moral department the image,Man,"-the God-man! -2 Cor. 4: 4; of God was lost by the Fall, or so Col. 1: 15; Heb.: 3; Rom. 8: 29 ~ far defaced as to bear only the faintPs. 80:17. ~ In our image, 0. est reminder of it. "The very mind A distinction has been urged by and conscience are defiled,"-" havsome between the " image " and the ing the understanding darkened." "likeness." But in vs. 27, imme- Accordingly the ground on which diately following, only one of the murder is summarily visited with terms is used, and plainly as includ- condign punishment is rather what ing both. " So God created man in man was by his creation than what His (own) image." They who make he is by his Fall. "For in the image the distinction hold that the image of God made He man." T Let them denotes the natural attributes, and have dominion. Not only the man, the "likeness" the moral attributes, but man, (mankind,) is here contemor conformity to the Divine nature. plated. The individual first pair we So some of the early fathers. It is have referred to in detail in ch. 2. expressly on this ground of the Di- His posterity are included in the vine image in man at his creation, grant. The race of man was to that the murder of a man was to be have dominion over the earth, and punished with death; "for in the over every department of the animal imnage of God made He man," ch. creation. Doubtless this dominion 9: 6. This image did not consist in was impaired by the Fall-so that an erect posture-nor merely in an when man rebelled against his rightimmortal future, nor in intellect ful lord and sovereign, the lower alone. It consisted of high moral tribes rebelled against him. Fish, qualities mainly. These are desig- fowl, cattle, and every thing that nated in the account we have of the creepeth (moveth, vs. 28,) are here new creation, whose object it is to named-as well as the earth itself. restore man to his original relations He was to be monarch of the earth, to God. With a reference to this and to possess and use it for his own passage we find that the " image of benefit, and for God's glory. AnaGod" consists in knowledge, rifht- lyze Ps. 8, "Behold the Man," in eousness, and true holiness, Col. 3: 10; whom its highest idea is fulfilledEph. 4: 24; Eccl. 7: 29, and that man Jesus Christ. was to represent (shadow forth) God 27. Created. The creative work on the earth. Pres. Edwards says: of God reaches now its highest de"There is a twofold image of God in partment. We have had conscious man —His moral or spiritual image life in the animal tribes (v. 21,) as an which is His holiness, that is, the advance beyond the mere vegetable B. C. 4102.] CHAPTER 1. 79. being, and now we have life and production of man to certain chemspirit. To mark this new stage of ical processes of nature, working out the creative work we have the orig- the hidden seeds of organic life inal creative term used. It is that which the earth was anciently supfound in vs. 1 and vs. 21, and differs posed to enclose within herself. from that used in vs. 26, where the Man, therefore, is said to be only a term " makce " is that often used in higher species of monkey, and hence the preceding narrative, and in the to have had his origin in the Indian fourth commandment, and which Archipelago, where the highest spemeans rather to form, or fashion. cies of monkeys existed. The monMan was formed out of the dust of keys are held by these philosophers the ground, so far as his frame is to be the parents or ancestors of the concerned. Yet he was also "crea- Negroes, and the Negroes of the Mated" in his highest qualities of mind lays, and so on to the highest type and spirit, by which he is chiefly of man, the Caucasian. Nay, more, distinguished from the lower animal man is held by these theorists to tribes. Hence in ch. 3: 3 both terms have passed up from a fish to a rep are used. Yet in Gen. 9: 6 that tile, and thence to a bird, and so on milder term is used of this making to an ape, and thence upward to manman in the Divine image. The kind. But this relationship cannot Sam. Vers. has it, "So God created be proved. Gradation in God's creand formed man." Jerus. Targ., "So ative work is mistaken for natural the word of Jehovah created man." descent, and the utmost that is atThe Arab., " So God created Adam." tained by such empty and ignorant This creation in the Divine image theorizing is the satisfaction, if it be is a fact so important as to be re- such, to the authors, of having found peated, and it is thought by some their paternity in the ape! Some that the fourfold repetition in the who make man to be a development two verses is intensive, and the same from the lowest tribes of creation, as to say, in the image of God and make "his thoughts to be the pronone other. Malrn. Lit.-the man, duct of oxidized coal and phosphordefinitely referring to the individual escent fat-make his will to depend Adam-"in the image of God crea- on the swelling of the fibres, and the ted He HIM," (in the singular, mas- contact of different substances in the culine,) —meaning that her-, at first, brain-and his emotions the moveonly one human bein;, v..imale, was ments of electric currents in the created. But immediately the state- nerves." So that crime and murder ment is made so as to show that, at are referred to a dislocation of a that time, there was a plurality of brain fibre. Hence the greatest repersons created-that He "created gard is had for criminals-they must man, male and female," two persons be sent to hospitals and not to prisin one-as the woman was taken ions, to the physician and not to the out of the man —and in the two sexes, judge —and even murder is thus the distinguished as " male and female." result of an unfortunate brain strucSo they were created and not other- ture, which ought not to be capitally wise, as it may be read, " a male and punished. Thus, by such a vile a female created He them." So in falsity, all moral sense and responsich. 5:1, 2, it is clearly implied that bility are denied along with the very only one pair was created, and that nature and essence of man.-(Sce this pair propagated the human spe- Kalisch, p. 29.) cies by generation, and brought Agassiz says, "It is my belief that torth children of the same form with naturalists are chasing a phantom that which they received at the crea- in their search after some material ~Lion, gradation among created beings by The materialistic spirit refers the which the whole animal kingdom 80 GENESIS. [B. C. 4102. may have been derived by successive natural question, why there are not development from a germ or germs." man-apes in the present age of the And again, "the resources of Deity world, representing the various cannot be so meagre that in order to stages of transition, and filling up create a human being endowed with the hiatus, admitted to be large, if reason, He must change a monkey such a process of development is into a man." —Mlethods of Study, p. 4. part of the general system of nature. And we may add, this in itself We think this question a fair one, would be quite as miraculous as the notwithstanding the reply which creation of man out of the dust, may be made, that the more develaccording to the Biblical account. opable individuals long since passed 2 Male and female. This is the out of the ape-stage, leaving behind general statement of which we have only the unimprovable ones. The the fuller detail in ch. 2, narrating resemblances between the skeletons the formation of man out of the dust, of man and the apes, and between ova and of the woman out of the man, generally, mentioned by Prof. Huxin connexion, also, with the prepar- ley, may, to the uninitiated in sciation of Eden, and man's location in ence, appear to make the transition it, (ch. 2.) This is the same as is by development feasible: yet they recorded in regard to the former cre- are of no weight as argument, since ations, only in a different form of the question is as to thefact whether, speech, that man was made after his under nature's laws, such a transikind, etc. We have here the simple tion has taken place as the gradual statement that God created the man, change of an ape into a man, or individual, yet it was as the root of whether apes were made to be, and the human race, "male andfeemale cre- remain, apes. In the ape, the great ated He them." In ch. 2 the individ- muscle of the foot, the flexor longus ual man is more particularly spoken pollicis, divides and sends a branch of, and the more detailed account is to three or more of the toes, while given. It might seem from the nar- in man, it passes to the great toe rative there that some time elapsed alone: is it a fact that this and the between the creation of Adam and many structural differences of the that of Eve-more than the few foot and other parts of the body hours of a natural day, judging from were brought about by gradual dewhat took place in the interval. velopment in a progressive ape? Yet Adam and Eve appear both to Why havg all the existing descendhave been created on the sixth day. ants of the one or more developable Modern scepticism, under the guise man-apes lost the grasping character of science, has labored to account for of the feet? If to some of a better the origin of man by the working sort it became useless and comported of natural laws, and without a Di- ill with the progressive elevation of vine creative fiat. Some would their natures, there are multitudes trace man by a process of slow de- of others that have not yet emerged velopment through ages, to his from the savage state, some in Auspaternity in the Ape tribe. In reply tralasia, it is said, who still follow a to this we quote from Prof. Dana: sort of tree life; and these would "It is possible to conceive that a always have found the grasping foot being with such mental endowments a great convenience-good enough as man possesses, and with even the for standing erect-good for climbthroat of a gorilla might originate ing crags and trees. Was it through an intelligible language; but it is an inflexible law, like that in the incomprehensible how the gift of case of a growing embryo, which despeech could develop man's mental termined, along the lines of" natural qualities in a brute, however long selection," the successive steps and the time allowed. Moreover, it is a the final results in all their details? B. C. 4102.] CHAPTER I. 81 But why, after progress had begun, to represent obscure radiate, or articmight not groups of individuals ulate, or molluscous animals as have been thrown out of the line of slowly transmuted from one species progress, according to the same law into another, than to bring man into of "natural selection," as this is an the same category. Therefore, siadmitted effect under it, so that some lence in respect to him is the wisest to whom the grasping foot would course. For what philosophic mind, prove a great convenience, might free from bias, can believe such a have retained it? To this question being, the highest of all animals in comes the reply, that the interme- anatomical structure and intellect, diate types which have existed, have and possessed of a moral nature, of become extinct. The reply will be which no trace exists in any other satisfactory when such fossil speci- animal, is merely the product of mens shall have been discovered." transmutation of the radiate monad Darwin's theory of " the transmu- through the mollusk, the lobster, the tation of species," which is broached bird, the quadruped, and the monfor its application to this question, key, either by Lamarck's principle of has been well replied to by Prof.'appetency,' and'the force of cirHitchcock, as follows: cumstances,' or -Darwin's principle "It is a significant fact that very of'selections?' The fact is, man's few of the advocates of the trans- appearance at so late a period in the mutation hypothesis refer to man as earth's history, and so independent an example of it. Yet if it be true, of all other species, seems a proviman ought to be a conspicuous illus- dential testimony to the absurdity tration of it. For in his case we of this hypothesis. have the most perfect of all animals and vastly the superior of them all, " Opinions of Eeminent Naturalists. appearing suddenly at a very recent period; for though geologists may "We have seen, however, that it contend about the precise period of has been adopted by some naturalhis appearance, all agree that it was ists. How is it with the distinvery recent, and none contend that guished paleontologists and zooloit was earlier than the alluvial gists to whom we have referred as period. Whence came he? If he the highest authority on such quesis only one of the lower animals tions? We quote first from Prof. metamorphosed, we ought surely to Pictet, who says,'the theory of the find a multitude of intermediate transformation of species appears to varieties. But not one has ever been us entirely inadmissible, and diametbrought to light. The monkey rically opposed to all the teaching of tribe must have been his immediate zoology and physiology.' Says progenitor. But only a very few Agassiz,'nothing furnishes the species of these have been found slightest argument in favor of the fossil, and none below the tertiary, mutability of species; on the conand all of them differ as much from trary, every modern investigation man as do the living monkeys. La- has only gone to confirm the results marck had the boldness to attempt first obtained by Cavier, and his to describe the process by which the views that species are fixed.'' It monkey was transformed into a man. cannot be denied that the species But the picture was so absurd and of different successive periods are ridiculous that few have attempted supposed by some naturalists to to make a sober philosophical de- derive their distinguishing feafence of it. Yet if it fails in a spe- tures from changes which have cies so conspicuous as man, it fails as taken place in those of preceding to all others. But it is less revolt- ages; but this is a mere supposition, ing to common sense and experience supported neither by physiological 4* 82 GENESIS. [B. C. 4102. nor geologlcal evidence, and the as- the earth, were attended with corressumption that animals and plants ponding changes of organic strucmay change in a similar manner ture; and that in all these instances during one and the same period. On of change the organs, still illustrathe contrary, it is known by the evi- ting the unchanging fundamental dence furnished by the Egyptian types, were, as far as we could commonuments, and by the most care- prehend their use, exactly those best ful comparison between animals suited to the functions of the being. found in the tombs of Egypt with Hence we not only show intelligence the living specimens of the same evoking means adapted to the end, species obtained in the same coun- but at successive times and periods try, that there is not the shadow of producing a change of mechanism a difference between them, for a adapted to a change in external conperiod of about five thousand years. ditions. Thus, the highest generaGeology only shows that at different lizations in the science of organic periods there have existed different bodies, like the Newtonian laws of specie's; but no transition from those universal matter, lead to the unequivof a preceding into those of the fol- ocal conviction of a great first cause, lowing epoch has ever been noticed which is certainly not mechanical.' anywhere.' "With still stronger emphasis does "Says Ozoen, referring to the Agcassiz speak of the original anihypothesis of Wallace, Darvwin, and mals.'All these beings,", says he, others,'observation of the effects of " do not exist in consequence of the any of the above hypothetical trans- continued agency of physical causes, muting influences, in changing any but have made their successive apknown species into another, has not pearance upon the earth by the imyet been recorded. And past expe- mediate intervention of the Creator.' rience of the chance aims of human " To the unsophisticated mind, unfancy, unchecked and unguided by trammelled by theories, the inevitaobserved facts, shows how widely ble conclusion from all these facts is, they have ever glanced away from that the successive appearance of the golden centre of truth.' numerous groups of animals and " Compelled thus by the principles plants on the globe, forms so many of true philosophy to discard an distinct examples of miracles of crehypothesis so unreasonable, these ation. For in the view of all except distinguished savans have felt as if the advocates of the development special acts of creation by Divine hypothesis, they demanded a force power were the only alternative to above and beyond nature in her oraccount for the. successive introduc- dinary course, and this is the essention of new groups of organisms tial thing in a miracle. What beupon the earth's surface.'The two liever ih the Bible ever doubted that first explications' (that of the dis- the creation of man and contemplacement of contemporaneous fau- porary races was a miracle in this nas-deplacement desfauna8 conten- sense? Indeed, what stronger eviporaines-and that of transmuta- dence of miraculous intervention tion,) says Pictet,'being inadmissi- have we anywhere than the creation ble, there remains the third, which of organic beings, especially of man? is known under the name of the the- and his introduction is one of the ory of successive creations, because it facts of geological history. But the admits the direct intervention of mere creation of these successive creative power at the commencement races is not the whole of the matter. of each geological epoch.' For they were nicely adapted to the "Professor Owoen is more decided. altered condition of things at the' We are able,' says he,'to demon- different epochs. They showed, also, strate that the different epochs of a gradual elevation in the scale of B. C. 4102.] CHAPTER 1. 83 being, as we rise higher and higher. that propounded by Mr. Darwmin," Tf it was not a miracle to introduce and he contends that but for the lack succeeding groups under such cir- of one link in the chain of evidence, cumstances, that is, a special divine Mr. Daroin has demonstrated "the intervention, then we despair of existence of a true physical cause, finding a miracle anywhere.-Biblio- amply competent to account for the theca Sacra. origin of living species, and of man Sir Charles Lyell, though receiv- among the rest." This lacking link ing with favor the alleged evidences is this-the fact that " distinct speof man's prehistoric antiquity, is not cies are for the most part incomlpeready, by any means, to derive man tent to breed one with another, or from the lower animals by any pro- to perpetuate their race, like with cess of development. He quotes, like. And he admits that this is at also with favor, M. Quatrefages, who present a fatal objection to the says, in his work on the unity of the theory, for he adds, a true physical human species, that " man must form cause must be such as to account for a kingdom by himself, if once we all the phenomena within the range permit his moral and intellectual en- of its operation-else it must be redowments to have their due weight jected. He, however, seems deterin the classification." He quotes, mined to adopt the theory, "subject also, the Archbishop of Canterbury. to the production of proof that phy"It has been alleged, and may be siological species may be produced by founded on fact, that there is less selective breeding." Alas! the world, difference between the highest brute by wisdom, knows not God!-(pp. animal and the lowest savage than 126-128.) between the savage and the most improved man. But in order to Antiquity of the Human Race. warrant the pretended analogy it ought to be, also, true, that this low- As regards this important ques est savage is no more capable of im- tion, it is only of late that any scienprovement than the Chimpanzee or tific men have succeeded in agitating Orang-outang." the learned world with their preLyell is free to admit that we can tended discoveries. In 1840 the not push the comparison of man and gravel beds of Abbeville were allower animals beyond what is mainly leged to have yielded such human physical. " We cannot imagine this remains as to prove an antiquity for world," he says, "to be a place of the race far back of that allowed by trial and moral discipline for any of the received understanding of Biblithe inferior animals, nor can any of cal chronology. But recently the them derive comfort and happiness Abbeville jawbone, about which alfrom faith in a hereafter. To man, ready the English savans were much alone, is given this belief, so conso- in doubt, is proved to have been a nant to his reason, and so congenial fraud practised by the French to the religious sentiments implanted laborers. A London paper thus by nature in his soul; a doctrine exposes this latest imposture. "Alwhich tends to raise him morally though nothing has been said and intellectually in the scale of in the newspapers, we believe disbeing, etc."-Antiquity of Man, p. coveries have been made of the 498. character of the osseous fragments, An eminent representative of the which now change the doubt felt development school, Prof. Huxley, by the English geologists into cerin his late work says, "there is but tainity. Mr. Godwin Austen, after one hypothesis regarding the origin skillfully conducted inquiries of one of the species of animals in general, of the French laborers, procured the which has any scientific existence- exhumation of certain remains that 84 (ENESIS. CB. C. 4102, had been interred by the individual artificial, why are not the tools also referred to; and on the examination found by which they were made. of a particular skeleton which (If there were metallic tools in use, wanted the jaw, the Abbeville bone would not the metal have superseded was found to fit exactly!" the flint. But none are found.) It has been, also, claimed that cer- (5.) Why are not human bones, or tain flint weapons, arrow-heads, etc., other remains of man, found along have been found-occasionally in with these articles if they be of huheaps, as if indicating a manufac- man production? (6.) Even should tory of the article, and in such local- such be found, may not these deposities as to intimate that the human its be due to earthquakes and floods, workman must have existed long which have had such great power in prior to the date commonly assigned shifting bones, rocks, gravel beds, to our race. As early as 1797 Mr. etc. And it is to be noticed that Jno. Frere published an account of these deposits in question are found such articles found in the gravel of chiefly in caves. (7.) Why may not Hoxne, in Suffoik, England, and he the extinct animals among whose remarked, "the situation in which remains these flints are found, have they are found may tempt us to belonged to post tertiary times? refer them to a very remote period Prof. Lubbock finds ample, evidence indeed, even beyond that of the pres- for ranking the mammoth, rhinoceent world!" They were found in a ros, cave-bear, hyena, etc., as of this gravel bed two feet thick and twelve later age. The urus now found only feet below the surface. Little or no in fossil state is mentioned by Caesar. notice, however, was taken of his There is ground to believe that nearpublication. More recently the sub- ly all the extinct species found along ject is reagitated with more public with human bones, or human reinterest, and now, with the help of mains, have become extinct at, or greater names. The flint weapons, even since, the deluge. Instead of arrow-heads, etc., in the gravel beds, the discovery of man's bones and and the Egyptian pottery of the implements among the remains of Nile deposits, are adduced as vestiges these extinct animals proving that of man's pre-Adamic antiquity. But he existed before the time commonly it has been clearly shown that no fixed for his creation, such discovercertain law of the Nile deposits can ies would, at most, only give evi be fixed upon for ascertaining the deuce that those animals existed up age of the pottery.-(London Quar. to a later period than has usually Rev., No. 210, pp. 419-421.) And as been supposed. It is known that to the flint weapons, etc., they can- thirty-seven species of mammals and not be claimed in evidence until it birds have become extinct during be shown (1.) whether they are of the recent period. Neither the bethe same age as the formations in hemoth, the dragon, the leviathan, which they are found. (2.) Whether nor the unicorn can certainly be that formation itself is of a very identified with any existing species. remote antiquity.-(See Blackwood's Besides all this, the indisputable iMag., No. 540, pp. 422-439; see fact that no animal can be pointed to Aids to Faith, Essay VI., p. 297, by geology as having been introduced note, Am. edition.) (3.) Whether later than man is a striking confirmathese implements themselves are tion of the scriptural record. Forcertainly artificial. Many very merly the fossiliferous strata were striking formations of stone, shaped referred to the deluge. But this was by the waters, or other natural argued against on the ground that forces, are found, quite as closely human fossils were not found accomresembling art, as the arrow-head in panying the other animal remains. question. (4.) If these flints are The present state of the question may B. C. 4102.j CHAPTER I. 85 28 And God blessed them, and God said unto them, b Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. b ch. 9: 1, 7; Lev. 26: 9; Ps. 12T: 3. revive the deluge theory of the fos- centzery-which would give us about sils, as no more impossible, scienti- twenty-five thousand years. fically, than the notions of pre- But this is a muddy calculation. Adamic races of man. The aim of What could be more uncertain than these antiquarian theorists seems to the annual deposits of such a river? be to find time for the development For any basis of calculation it must of mankind out of the brute crea- be proved (1.) that the deposits of tion, as if such a leap could be con- the Nile have proceeded uniformly ceived if time enough be given. year by year. How can this be But if, as Bunsen imagines, the hu- proved for thousands of years past? man race has existed during two (2.) That the river bed is even, and hundred centuries, where are the has undergone no change. (3.) No remains of their works? What lamina can be found to indicate the have they been doing during the strata year by year. (4.) It must be fourteen thousand years which pre- shown that these stray bits of potceded the advent of Adam in his tery could not have gone to that depth view? Are these few flints, called through some fissures, or by some arrow-heads, and flint knives, all upheavals. (5.) It is alleged that that remain of him and his works? these investigations have not been The facts, with the utmost findings conducted on satisfactory principles, of geology, do not call for any such as Sir Chas. Lyell has also indilapse of time for the human race. cated. But it is not presumed that these 28. As God blessed the first living imagined prehistoric races could be creatures, (vs. 22,) and as He would of the Adamic family-and the Mo- comprehend in His paternal blessing, saic record has nothing to do with all His creatures from the lowest to any such-neither have we any sub- the highest animal form, so here, stantial evidence of any such. after the word of creation, follows Further. As regards the claim the word of benediction-looking tothat human remains-as of earthen wards the propagation of the human wares, have been found at such species from this one pair-and by depths in the mud of the river Nile virtue of God's blessing on them. as to prove the prehistoric antiquity of man, experiments have been UInity of the.Human Race. iniade with a view to ascertain the rate at which the mud of the Nile That the races of men have all has been deposited during three sprung from this one pair has been thousand years. Various estimates questioned and denied by some. have been made-M. Girard fixing But it has been now conclusively the rate as about five inches for a proven, as the result of most scien century; M. Horner at three and tific investigation, that the differen a-half inches for the same time. A ces which are noticed among men of bit of earthenware found at the various climes and races, are only depth of thirty-nine feet would thus such as consist with a common indicate thirteen thousand years and parentage. The microscope has more! M. Rosiere, however, calcu- clearly shown that to be scientificlates two and a-quarter inches per ally true which Paul alleged at 86 GENESIS. [B. C. 4102 Athens, that " God hath made of have reduced all languages to oa3 one blood,,11 nations of men, to original alphabet. A higher anti. dwell on all the face of the earth," quity is claimed in order to allow (Acts 17: 26.) The blood of all man- for the development of. such variekind is found to be the same, and ties from an original tongue. But can be distinguished from the blood no account is made by such of the of all other animals. Sir Charles miracle of the confusion of tongues Lyell quotes from an elaborate re- at Babel, (ch. 11.) The scriptural view of Darwin by one " who is an testimony is conclusive, " God hath eminent geologist." "If we embrace made of one blood all nations of the doctrine of the continuous varia- men, (Acts 17: 26.) tion of all organic forms from the Cuvier, Blumenbach, Dr. Priochard lowest to the highest, including man have all argued conclusively as to as the last link in the chain of being, the unity of the human race. Even there must have been a transition the author of " The Vestiges of Crea from the instinct of the brute to the tion " admits the result of researches noble mind of man. And in that to be that conditions, such as clicase, where are the missing links, mate and food, domestication, and, and at what point of his progressive perhaps, an inward tendency to proimprovement did man acquire the gress under tolerably favorable cirspiritual part of his being, and be- cumstances, are sufficient to account come endowed with the awful attri- for all the outward peculiarities of bute of immortality?" - form and color observable among For the unity of the human race mankind!-(p. 262.) we remark: "Physiological ethnology has ac1. The varieties found among dif- counted for the varieties of the lru ferent races of men are not such as man race, and removed the barriers to interfere with the law of propaga- which formerly prevented us from tion, by which varieties, or races of viewing all mankind as the memthe same species reproduce, while bers of one family."-Prof. JMax really distinct species of animals AMittier. do not reproduce. No instances of Dr. Bachman sums up the proofs mixed races from intermixture of of the unity of the human race, in distinct species have been found. the following sixteen items: Besides, and most conclusively it is 1. That all the varieties evidence found, that all various races of men a complete and minute correspondo intermix freely and fruitfully. dence in the number of teeth, and 2. The varieties of man are not two hundred and eight additional greater than those that are found in bones contained in the body. the lower animals of the same spe- 2. That in the peculiarity in the cies-as the dog and the hog. shedding of the teeth so different 3. There are ways of accounting from all the other animals, they all for the varieties found among men, correspond. as the effect of climates by which 3. That they all possess the same the human color is so modified- erect stature. modes of rearing, and habits of 4. That they are perfectly alike in life, also account for many modifica- the articulation of the head with the tions.-(See Prichard, Dr. Bachman, spinal column. Dr. Cabetl's "Unity of Mankind." 5. That they all possess two 4. The unity of language which hands. all modern discovery more and more 6. That there is universally an finds out, is a striking proof of unity absence of the intermaxillary bone. in the race. Eminent scholars who 7. That they all have teeth of claim the greater antiquity of man equal length. admit the unity. Lepsis claims to 8. That they all have smooth B. C. 4102.] CHAPTER I. 87 skins on the b )dy and heads covered cated and wild, and to the positive with hair. observations collected respecting the 9. That all the races have the limits of fecundity in hybrids. The same number and arrangement of greater part of the supposed conmuscles in every part of the body- trasts to which so much weight was the digestive and all other organs. formerly assigned, have disappeared 10. That they all possess organs before the laborious investtgations of of speech and the power of singing. Tiedemann on the brain of Negroes, 11. They are all omnivorous, and and of Europeans, and the anatomcapable of living on all kinds of food. ical researches of Vrotilk and Weber." 12. That they are capable of in- "The great and important princihabiting all climates, pie of the unity of the human race, 13. That they possess a slower was to be proclaimed and enforced. growth than any other animanl, and One couple were, therefore, made the are later in arriving at puberty. progenitors of the whole hulan 14. That in every race there is the family! All other considerations same peculiarity in the physical con- were deemed of minor importance stitution of the female differing from compared with that momentous docall other mammalians. trine which twines a tie of brother15. That all the races have the hood around all nations and all ages. same period of gestation, on an av- And though a plurality of first erage produce the same number of couples would have prevented maryoung, and are subject to similar riages which were later justly rediseases. garded with abomination, yet it 16. They differ most of all from would have destroyed a fundamenevery other creature, and most agree tal truth, which is the germ of noble in this, that they all possess mental social virtues, which sheds brilliant faculties, a conscience, and a hope of light over the confusion of national immortality. - strife and warfare."-(Kaisch, p. 99.) Alex. FVon Humboldt says, " While The varieties which we find in attention was exclusively directed to races of men so far from proving a the extremes of color and form, the difference of origin, according to result of the first vivid impressions "the appropriate zoological districts derived from the senses was a in which they are found," are to be tendency to view these differences explained in consistency with the as characteristics, not of mere record-that " Eve was the mother varieties, but of originally distinct of all living,"-and that "God hath species. The permanence of certain made of one blood all nations." A types, in the midst of the most oppo- clew is given to the facts by the site influences, especially of climate, record of what occurred at Babel. appeared to favor this view, notwith- God's plan for mankind, as settlers standing the shortness of the time of the globe, was not concentration, to which the historical evidence ap- but dispersion. Man's plan was the plied. But in my opinion more opposite, (Gen. 11: 4.) At Babel powerful reasons lend their weight God did interpose to scatter men to the other side of the question, "over the face of the whole earth." and corroborate the unity of the And we are led, from the record, to human race. I refer to the many understand, what no one can prointermediate gradations of the tint nounce impossible with God, that cerof the skin, and the form of the tain changes, whether of complexion skull, which have been made known or of constitution, (as well as of to us, by the rapid progress of geo- language,) suited to such "zoologgraphical science in modern times, ical districts," were miraculously to the analogies derived from the wrought in the race at that time-a-c hitory of varieties, both domesti- cording to the declared object of God 88 GENESIS. [B. C. 4102 29 ~ And God said, Behold, I have given you evey erb bearing seed, whicl is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; C to you it shall be for meat. 30 And to d every beast of the earth, and to every e fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 31 And f God saw every thing that he had madee: and behold, c ch. 9; 3; Job 36:31; Ps. 104:14, 15; 136: 25; 146:7; Acts 14: 17. d Ps. 145: 15, 16; 147: 9. e Job 3S:41. f Ps. 104: 24; 1 Tim. 4: 4. to disperse mankind "abroad upon be regarded in the light of an absothe face of all the earth.-(See Gen. lute restriction, because flesh would It:5-9.) ~[ Subdue it. The blessing scarcely have been thought of for is found in the command —for the food at first, and the vegetable diet command is a grant from God, as was that which best suited man's are all His commands. He gives physical constitution at that time. what He commands, and He cor- In oriental countries flesh is scarcely mands us to receive what He has to used by the masses for food, even at give. The command to subdue the this day. If animal food came to be earth includes the tilling of the used before the flood, as is inferred earth-bringing it into the fullest by many from the distinction of service of man by agriculture-and clean and unclean beasts made in employing the animal tribes for all the ark, the history of its introducnecessary and useful purposes. Here tion is not known. But such a diswas the right given to man to exer- tinction of clean and unclean would cise lordship over the earth and its most likely have been introduced in inferior inhabitants. And he was connexion with the law of sacrifice, to be active in using the right-for which must have originated immeGod has granted nothing that is diately after the fall. Yet it does worthy of us without requiring also not necessarily imply the use of our agency. Man was to rule over animal food. This early abstinence the fish of the sea, the birds of the from flesh-meat is found in the traair, and over the behemoth, or herbi- ditions of all nations, as a charactervorous animals. The carnivorous istic of their golden age-the age of creatures, or beasts of prey, are not innocence. mentioned. 30. While both herb and fruit 29. The Creator of man here as- were assigned to man for his food, it signs to him the food that was proper is the herb only, which is allotted to for his use. The Divine appoint- the inferior animals and fowls. ment was that he should use freely There is no minutest animalcule the fruits of the trees, and the veg- created by God which is not provided etables of the garden. And when for, and nourished from His own after the deluge, flesh is allowed for bounty. n And it wqas so. This food, it is expressly mentioned- refers to all the paragraph foregoing "Everything that moveth shall be from vs. 27. See Ps. 147: 9;145:16. meat for you; even as the green herb 31. God now surveys His entire have I given you all things," Gen. creative work, and pronounces it 9: 3. The plain inference is that all very good-nothing, as yet, imflesh meat had not been given to paired or corrupted by sin. This He man for food prior to the time of this would frequently set forth, that grant to Noah.-See Mcagee on the whatever is now defiled and desolate Atonement, Sec. LII. It need not has become so by the fall, (vss. 4, 10, B. C. 4102.] CHAPTER II. 89 it was very good. And the evening and the morning were the sixth day. CHAPTER II. HUS the heavens and the earth were finished, and a all the host of them. a Ps. 33: 6. 12, 18, 21, 25, 31,) and did not thus TIONr-THE SABBATH —EDEN — come forth from the hand of the MARRIAGE. Creator. It may be observed that this verdict is pronounced in seven ~8. TRANSITION CLAUSE. Ch. 2: 1. instances, and in each with a distinct reference: 1. Thus, lit., and wqere finished. I. At the calling forth of LIGHT, The sacred historian now gives a (vs. 4.) summary statement, looking back II. At the calling forth of ORDER, over the preceding narrative, and 1. In the waters arranged,(vs. 10.) harmonizing with the record of 2. In the dry land adapted to pro- chapter 1-that thus the heavens and duction, (vs. 12.) the earth were finished-that is, in 3. In the adjustment of the heav- this order, and in this time, they enly bodies for lights, (vs. 18.) were completed-(used of Solomon's III. At the calling forth of LIFE, finishing the temple, 2 Chron. 7: 11,) 1. In the fishes and fowls, (vs. 21.) -not as some would have it, in an 2. In the land animals, (vs. 25.) instant, though God could as easily 3. In man, as crowning all, (vs. 31.) have so done. Others would have In each case there is special signifi- it, in six indefinite ages. The narracance in pronouncing this sentence tive has it simply in the beginning, of approbation. ~ And it was even- and in the six days which are foling, and it was morning, day the lowed by the seventh, without giving sixth-the ordinal definite with the us any more particular account of the article, and only here in this chap- time. And this is so repel ted here ter. Everything had been brought as to preclude all the tendencies to forth according to a fixed order-and doubt and distort the record. Besides, each in its proper relation to all the it is added, " and all the host of them," rest-and all in six days with refer- -that is, all their array, multitude, ence to the seventh day, which was (as of an army, in their ranks and the day of rest from all the creative order,) were created in this time. work. Herein God gave a type of This is parallel with the declaration human activity and of sacred rest of John, (ch. 1:1-3,) "All things were for all his creatures, after His' own made by Him, (the Personal Word, Divine example. "For in six days the Lord Jesus,) and without Him the Lord made heaven and earth, was not any (one) thing made that was the sea, and all that in them is, and made," Ps. 33: 6. The term here rested the seventh day." rendered host, is the same as is commonly used in the title of God as "Lord of (the starry) hosts." The CHAPTER II. Samaritan reads, their parts. Sept. and Vulg.-their adornments. The.RECAPITULATION AND ENLARGE- other versions render it army-and MENT OF THE NARRATIVE —CRE- the sense is of a multitude in orderly ATION OF MAN, (ADAM AND EVE,) arrangement-as a host marshalled IN ITS REFERENCE TO REDEMP- for battle. This term fitly expresses o0 GENESIS. [B C. 4102 2 b And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. b Exod. 20: 11; 31: 1T; Dsut. 5; 14; Heb. 4: 4. the orderly arrangement of the cre- hosts that he leads to battle against ation-every thing in its place- darkness." every living thing yielding according to its kind, and in its season — 8. a. INSTITUTION OF THE SAB3 every animal, in its structure and BATH. Ch. 2:2, 3. instincts, exactly suited to its element and mode of life, and all 2. Here is given the great fact things answering the Divine plan. which lies at the basis of the SabOBSERVE.-Here is noted the pos- bath institution. T God endeditive completion of God's creative finished-completed-the same term work-the institution of natural as is used in vs. 1, where the comlaws-and no alteration of these pletion was already noted at the natural laws has since been made, close of the sixth day. But here the though God has wrought supernat- verb is in the intensive form, and -rally, as He cannot be tied to mere is construed with the preposition laws of nature, which are only the "from," meaning God wholly ceased ordinary modes of His operation. from. ~ And He rested from. The There is no positive evidence that verb is the same as the noun, which any new species have been created means Sabbath; and it conveys here since the close of the creative week. the idea of rest, in the higher sense, The work was gradual, to exhibit not from exhaustion, or weariness, the order and arrangement of the but ceasing from the creative work parts, and to give fullest proof of of the six days, as completed, perintelligent design in all the details fected. " The Facther worketh," howof it-while it is thus best calculated ever, (John 5: 17,) and the Son to give instruction to man, as well works, in all the works of Provias to the higher orders of intelli- dence. That He ceased on the gence. Job 38: 7. seventh day does not imply that any " Their host," that is of " the heav- part of the creative work was done ens and earth," is referred to in on the seventh day. Some have Neh. 9:6, "Thou, even thou, art supposed this to be implied by the Lord alone; thou hast made heaven, plain rendering, and hence the Sept., the heaven of heavens, with all their Syriac and Sam. altered the readhost, the earth and all that are ing by adding "on the sixth day." therein, the seas and all therein, and Others, as Rosenmiiller, Galvin, etc., thou preservest them all; and all translate had ceased. But this is the host of heaven worshippeth not necessary. It is that utter ceasthee." The angels would seem to ing from His work which devoted be here referred to, in all their or- the entire day to rest, (Exod. 31: 17,) ders; and, perhaps, other tenants of -" not doing any work," as it is other worlds. At least the idea is expressed in the fourth commandhere expressed that all beings and ment. There is nothing here to things were created by God, and the favor the idea that the Sabbath is statement is here distinctly repeated, to be a day of indolence, or inaction perhaps to show that Satan, who is -an actual cessation from employsoon to be mentioned, is also a crea- ment of all kinds, but from labor ture' of God, and not independent of such as is carried on in the six days His control. Delitsch says, " God is -the secular labor of the week. It'lohim ofhosts.' The starsare His is to be a holy resting, even from B. C. 4102.] CHAPTER II. 91 3 And God c blessed the seventh day, and sanctified it: be' cause that in it he had rested from all his work which God created and made. c Neh. 9:14; Is. 8: 13. lawful employments, which are in lively communion with God-this worldly, and yet it is to be a holy is the Sabbath as made for man. activity in joyous, thankful worship, And the fourth commandment refers and in grateful works of necessity back to this -original institution, and mercy. See John, (ch. 7: 23,) "Remember the Sabbath day, etc., where our Lord expounds the doc- for in six days the Lord (Jehovah,) trine. made heaven and earth, etc., and 3. This fact of God's resting, ceas- rested the seventh day; whereing, from His six days' work is the fore the Lord blessed the- Sabbath positive ground upon which He pro- day, and hallowed it." It is found ceeds to bless the seventh-day, and to be in accordance with the physical sanctify it. As He ceased from His constitution of man and beast, which six days' work, so we are commanded requires such an interval of rest to cease from our six days'. work. from the six days' work. It is every "Six days shalt thou labor, and do way the highest boon to man, in his all thy work; but the seventh day social interests-it is at the very is the Sabbath of the Lord thy God, foundation of social order-the great in it thou shalt not do any work," auxiliary of all good laws, and withetc. ~ And God blessed the seventh out whose blessed influences, infidelday-("the Sabbath day,"-fourth ity and crime must desolate the commandment,)-not so much the fairest land. And the Sabbath is day as the ordinance. This distinc- indispensable for men in the promotion God here set upon the seventh tion of their spiritual interests. God day, that this alone of all the days has graciously set up this institution He blessed-as being the original for the purposes of salvation-invitSabbath. He conferred upon it His ing His creatures, specially and pubbenediction, as "the pearl of days," licly, to adore Him in His works -the Sabbath-the best of all the and ways-to read His word-pay seven, on this account. He blessed Him proper worship, and promote it as tile day that was to be made the interests of His church on earth the channel of such special blessings -keeping up His ordinances and to the race. T lie sanctified it-set sacraments in the world according it apart-separated it to a holy use- to His covenant of grace. And it is (this is the sense of the term,)-to found to be what the necessities of the purpose of enjoying God's His cause on earth demand. The special blessings in communion and abolition of the Sabbath is, therefellowship with Him. This patri- fore, a blow at -the foundations of archal Sabbath is referred to by the morality and religion. Accordingly, fourth commandment, (Exod. 20,) infidels and false religionists have where, along with the other funda- been ready to unite for its overthrow. mental laws of universal moral obli- OBSERVE.-(1.) The original Sabbath gation, is the Sabbath law, as insti- was man's first day upon earth; thd tuted here in the earliest estate of first day after he was created wag man-even before the law of mar- the Sabbath-and now the Christian riage and the law of labor-as in- Sabbath is the first day of the week, deed the very first necessity of man's instead of the last-so that first of earthly being. One day in seven, as all, now under the gospel, as at the a day of thanksgiving and praise, a beginning, man may find rest and day of grateful work and worship, peace in Christ Jesus, and then go 92 GENESIS. [B. C. 4102. forth to the labors of the week, re- But it was a day of resting from the joicing in Him. (2.) Every dispen- work of the previous days, and not sation has had its Sabbath-the needing any notice of the day's Patriarchal, the Mosaic, and the progress and limitation-though it Christian. The Sabbath was before was bounded as the other days the Mosaic law, and is not abrogated were. And as no new day of creawith it. The reason for its institu- tion followed this seventh day, it tion belongs equally to all times and did not need to have its boundary people, and' stands good for us, as noted like the rest. This daily for the patriarchs. (3.) The division notice of "the evening and the of our time into weeks is most sat- morning" formed the transitionfactorily accounted for in this weekly the connecting link-between one Sabbath, and it stands as of perpet- creative day and that which followed. ual obligation. Hence we find its Some understand the omission of observance commanded in the deca- this formula here, as meaning that logue, as one of those first principles the Divine Sabbath had no closeof morality, which cannot be abro- that it extends forward over all hisgated. " The Sabbath was made for tory, and is to absorb it into itself, so man," not for the Jews alone, (Mark as to endure for ever and ever, as 2: 27.) (4.) The day has been the Sabbath of God and of His changed from the seventh to the creatures. (So Delitsch, and others. first by the example of our Lord and But see Introduction, " Days of Crethe apostles; and this change was ation." ~ Created and made-lit.foreshadowed in the Mosaic law. created to make, or to do. Here both " The day after the Sabbath" was a terms used in the narrative of the day of holy solemnities, and it was creation are employed to express the the day of presenting the first fruits whole work. Some understand whichwas ChristJesus,(1Cor. 15:20.) these terms as both of them used See Lev. 23: 11; ch. 7:4; 8:10;17:12; here to include the original creative 50:10, showing traces of weeks-and work, (out of nothing,) and the after in the New Testament, John 20:1, formative work out of the created 19, 28; Acts 20: 7; 1 Cor. 16: 2; Rev. materials; or, this may be under1:10. Though no secular work stood as an idiomatic expression, to is to be done on the Sabbath, it is denote the thoroughness and comto be a day of rest to the body-to pleteness of the work. This is Calthe mind, and to the soul. The body vin's view. The Jewish Fam. Bible is not to toil at its week-day labors. reads, "wzhich God had created in The mind is not to be occupied with order to make it." Sept., " which its week-day cares. The soul is to God began to make." Some Jewish rest itself wholly on Christ Jesus, and commentators understand it as exbody, minI and soul are to be given pressing the continued activity of to the Wok and worship of God, in God, in the subsequent working of Christ. ~T Because. The immediate the ordinary laws of nature. Aureason is here assigned for this Sab- gustine -says, "the seventh day is bath institution, because in it God without an evening, and has no sethad rested, as the type of a higher ting, because thou hast sanctified it rest-and men are to labor to enter to an eternal continuance." " There into that rest, (Heb. 4: 11.) It will remaineth, therefore, a rest (a Sab. be observed that in this seventh day bath keeping,) to the people of God," there is nothing said of "the even- (Heb. 4:9.) OBSERVE.-The divising and the morning," as in each of ion of time into weeks is a memorial the six days. The reason is that it of this primitive Sabbath institution. was not a day-having a day's work, The number seven is found in the that was spread out through the earliest Bible history as a sacred day, and limited by the evening. number; and there is evidence of a B. C. 4102.] CHAPTER II. 93 4 ~ d These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, d ch.: 1; Ps. 90: 1, 2. seventh day as a sacred day, (see by its reason, and both are treated Gen. 4: 3, 15, 24.) So in the history as well known from the beginning." of the Flood-where four occasions In the event there recorded it has are noted at successive intervals of its origin-and as there is nothing seven days, all special and sacred- astronomical in its character, there when the raven first, and then the could have been no other foundation dove three times, was sent out of for it, than that which is here rethe ark, (ch. 8: 6-12.) So the sacred corded.-(T. Lewis, p. 238.) time was noted in Exodus, (16: 23,) as a reason for gathering a dohble ~ 9. FULLER ACCOUNT OF THE portion of the manna on the preced- CREATION-VEGETABLE FORMAing day; and this was on the basis TION. Ch. 2:4-6. of the primitive institution, as here recorded, and prior to the decalogue As the first chapter serves for a at Sinai. So the ancient Persians, history of the world in general, so and the people of India, and the this second chapter serves as a founancient Germans held a seventh day dation for the history of redemption as sacred. So Homer, Hesiod, and in particular. This passage is the Cacllimachus call the seventh day continuation. After the simplest out"holy." Lucian records the fact line of the creative work, Moses has that it was given to school-boys as a furnished to him here, by the same holiday. Eusebius declares that inspiration, a fuller account of the' almost all the philosophers and formation of man, and of his locapoets acknowledge the seventh day tion and relations. This narrative as holy. And Porphyry states that is nearly as long as the whole forethe Phoenicians consecrated one day going; showing plainly that the in seven as holy. The Egyptians, object is to give the history of the Assyrians, Babylonians and Chinese world in reference to man, and the were acquainted with this weekly history of man in reference to salvadivision' of time; the nations of tion. This paragraph belongs to the India also, and the people of interior history of the third day's work, as Africa, (see Oldendorf,) and the ab- the following belongs to that of the origines of America. And no ac- sixth day's work. It matters little count can be given of its origin but whether we regard this verse as an this institution of the Sabbath. No appendix to the precedi:chapter, other theory accounts for the sacred or as a preface to the folloiiig chapcharacter of the seventh day. "Be- ter, or as belonging partly to the one sides the general divisions of time and partly to the other-the latter produced by the sun and moon, and clause beginning a new verse, " In which were employed with more or the day," etc. (See vs. 5, notes.) less accuracy by all nations, the 4. This may be regarded as the weekly division is acknowledged to opening of a new section, in which have been purely Shemitish in its Moses, by the Spirit, proceeds to origin. Humboldt, in his'Kosmos* record the history of redemption in admits this. Though there are inti- particular. It rests upon the first mations of this hebdomadal period section and presupposes it. Hence in other ancient writings, yet it is the inspired historian repeats, in found in the Bible, as in its native still another form, the most imporplace, where the fact is accompanied tant declaration that this is the true 94 GENESIS. [B. C. 4102 history of the creation. In ch. I: 1, tion of what is narrated in the first he had made the simple statement chapter," as is indicated by the that, in the beginning, God (Elohim,) clauses of vs. 4-first, the creation created the heavens and the earth. of "the heavens and the earth,"Then, after the detailed narrative of second, the " making of the earth the six days' work, he takes care and the'heavens,"-~according to the (ch. 2: 1,) to reassert the most fun- order of ch. 1. ~ When they were damental truth that thus the heav- created. Lit.-In their being creaens and the earth were brought to a ted. A In the day. Rather, Bn, completion, and all that they con- when in day)-used here adverbially. Lain. And now again, he reiterates This broad sense of the word " day " that these are the generations-(lit., is a ground with some for contending births,) geneses —origins of them. that it may mean in ch. 1, an indefiThis is the same kind of reiteration nite period of time. But in the which the evangelist John uses, (ch. first chapter the sense is limited by 1: 1-3,) (as if to preclude denial,) " the evening and the morning," and "The same was in the beginning here it is limited by the narrative with God. All things were made by immediately preceding, showing that Him, and without Him was not any it means not a day of twenty-four thing made that was made." Cal- hours, but is used with the preposinvin well says, " The design of Moses tion adverbially, and refers to the was deeply to impress upon our six days, just specified. ~ The Lord minds the origin of the heavens and God. Here is first introduced the the earth. For there have always peculiar name Jehovah. It is in been ungrateful and malignant men, connexion with the absolute name who, either by feigning that the of God, used in the former section world was eternal, or by obliterating Elohimn. Here it is "Jehovah-Elothe memory of the creation, would him." Some have inferred from the obscure the glory of God. Where- use here of this new title of God, fore it is not a superfluous repeti- which is kept up through this and tion which inculcates the-necessary the following chapter, that Moses fact that the world existed only gathered his history from previous fronm the time when it. was created, documents-and that this is a fragsince such knowledge directs us to ment from another source than the its architect and author." The Arab preceding. But such a view is arbireads, " Thi is a history of the pro- trary, and cannot be maintained.duction of the heavens and the earth." (See Introduction.) It is much more According to the analogy of passages natural to suppose that the introducbeginning with this clause, we should tion here of a new title of God, has infer that it belongs to the following a meaning appropriate to the new paragraph. So it occurs eleven section. And so we find it. The times in this book-and as the name used in the account of the cre phrase, "the generations of Adam," ative work is the original, absolute (ch. 5:1,) and of Noah, (ch. 6: 9,) name of God, (Elohimr based on the means the descendants of these per- term (El,) signfyig^ rengt. This sons respectively, so "the genera- was, there, the appropriate name. tions of the heavens and the earth " Here the historian proceeds toa new would refer to the things which section, in which he lays the founda, sprang from them or their develop- tion of the history of redemptionments. This is the division indi- a/d accordingly he introduces the cated in the Jewish MSS. But it is name Jehovah, which is the redemponly the earth whose history fol- tive namo God, as God enters into lows. Dr. McCGau holds that in- hlstor y ad 1-i reveals Himself in the stead of being a title, or summary. new creation. The name Jehovahof what follows, it is " a recapitula- from the future of the Heb. verb "to B. C. 4102.] CHAPTER II. 9S 5 And every e plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had e ch. 1:12; Ps. 104: 14. be,"-expresses the idea of God as tors have only in four instances in H-e should reveal Himself more and the Old Testament used the term more in redemption. leQ who shall JEOVAqI and there it is given in bs-le who is to come-the comer, capitals. TfltallQ.ther instances they (MIatt. 11: 3.) It is not exclusively have rendered it byi ttermn' " Lord," the name of the Second Person of following the Septucagint vf*SWin, the Godhead, (see Ps. 110:1,) but (Kvptof.) (2.) In the plural term the name of God in Christ, reveal- Elo7iim, seems to be couched the ing Himself in history, which is the mystery of the Trinity. In the term history of redemption. The two Jehovah, the mystery of the Incarnanames are here combined-because tion.-(Delitzsch.) ~ The earth and'here is the connecting link between the heavens. This phraseology calls creation and redemption, in which our attention to the fact that the God appears as Creator and new Crea- creative work of the six days was tor. God dwelling in His own world, the ma king of the earth and the (John.l: 11,) as a Father, and Teach- heavens-a work different from that.er, and Saviour. That the use of referred to (ch.: 1.) the creation of these different names is not arbitary, the heavens and the earth. Here it nor unmeaning, nor owing to differ- is the earth and the atmospheric ent sources of the history, is plainly heavens, as an appendage, that are stated in Exod.: 3, where God de- referred to as having been made in dares that He appeared to Abraham, the six days' work, and it is the hisIsaac and Jacob by the name of God tory of our planet, and of what perAlmighty, " but by my name Jehovah tains to it, especially the history of -in my character as Jehovah-was I man upon it, that follows in the innot known to them." (See Heng. spired narrative. The phrase is Pent. p. 294.) And this refers to here expressed indefinitely —earth His appearing in the fuller unfold- and heaven-without the article, being of His Divine nature to perform cause sufficiently defined. So in Ps. what He had promised to the patri- 148: 13, "His glory is above earth archs. Abraham said, on the Mount, and heaven." Some suppose that "Jehovah jireh,"-Jehovah will ap- the reference here is to the formapear in His full unfolding of Him- tion of the earth as dry land, and of self, and as fulfilling all that He had the heaven as firmament, (ch. 1: 8, promised. So Abraham saw Christ's 10.) And that the narrative goes day, in the sacrifice of Isaac, (John back to the period prior to plants on 8: 56,) looking forward to the New the third day, and that the meaning Testament Isaac-the Great Son of is, " In the day when God made the Promise, as risen from the dead- earth and the heavens, (ch. 1: 8, 10,) the accepted Redeemer.-(See Intro- then there was no plant in the duction.) As Elohim is the more earth." general name of God, and Jehovah 5. And every plant of the field, etc. the more peculiar name, in reference This verse is made in our version to to the work of redemption, we shall depend on the preceding. But more see how they alternate, in the early literally it begins a sentence, and period preceding the complete estab- reads, " Now no plcnt of the field was lishment of the theocracy more than yet in the earth, and no herb of the afterwards. For a full discussion of field yet grew." The narrative, in the Divine names see fHeng. Pent. order to introduce us to the planting p. 292. OBSERVE.-(1.) Our transla- of Eden, begins back with the third 96 GENESIS. [B. C, 4102 not f caused it to rain upon the earth, and there was not a man g to till the ground. 6 But there went up a mist from the earth, and watered the whole face of the ground. fJob 35: 26, 27, 28. g ch. 3: 23. day of creation; and while referring process begins. The swelling buds, to the preternatural origin of the and shooting grass, and sprouting vegetable world, it especially calls seeds, and striking roots, all show attention to the laws of vegetable the operations of nature to be at propagation, with a view to show us work, according to the declared the place of man in the garden as a principles of the creation, (ch. 1: 1,) tiller of the ground. The field is "the herb seeding seed after its the open plain-the outside country kind," etc. Benisch, (Jew. Bib.) has -as distinguished from the garden it, " And every plant of the field was enclosure, which was the centre. of not yet in the earth." Hiavernick ~egetation. Plant of the field, and understands it to mean, that "the %erb of tM e field mean here such vegetable kingdom had not yet plants and herbs as spring from bloomed forth in its complete beauty propagation: and what is meant is, when man was formed, but it was that though the plants were created prepared by the mist that watered full,grown and e, (bear:g ch. the ground," (p. 66.) As in ch.: 12, I:1,,'i''yet none had, as yet, it was stated that the earth propropagated, nor had any sprung duced the plants, here their perfect from thera. The laws of propaga- formation is mentioned, and this is tion from the seed, each after its noted here to show in what circumkind, were not yet in operation, stances the first man found himself And the reasons are given, (1.) There placed. " Now no plant of the field was as yet no rain. (2.) There was, was yet in the earth, and no herb as yet,' no cultivator of the soil. of the field had yet sprung up." This leads the narrator to vs. 6, in DeSola understands it that the which the rain is provided for, and germ'had been created, but its to vs. 7, in which the man is fur- development was left to the ordinished for the work: Adam (from nary processes of nature. The Sept., adcmna7-soil,) man of the soil. Thus VFulg., and Luther agree with our the function of man is brought to version. view in relation to the garden where ~T But a mist-showing how the he was located. Thus far nothing rain was provided. The Arab, and in the whole vegetable world had Jun., and Tremell, read, "Neither had resulted from the natural laws of a mist arisen from the earth and seed, propagation and growth, even watered," etc. The copulative someof herbage. This was the state of times carries with it the sense of the things on the third day. Notice negative going before. If, however, now is taken of the first operation we understand it according to our of the laws of rain. version, then we take it (with 3Muscu6. A mist went up from the earth. lus, etc.,) to signify that God preferred This exhalation from the soil had to put in operation now, after the been going on since the waters were creation, this simple means of separated from the land; and now growth; and that the rain was thus forming into clouds it becomes con- to proceed from the vapors of the densed, and falls in rain, so as to earth which ascended under the promote the richest vegetation. On heat of the sun, then cooling and the fourth day the second natural descending to irrigate the earth. B. C. 4102.] CHAPTER II. 97 7 And the LORD God formed man of the h dust of the ground, and i breathed into his k snos the breath of life; and 1 man became a living soul. hch. 3:19,23; Ps.103:14; Eccl.12;T; Isa. 4: 8; 1 Cor. 15:4T. iJob33:4; Acts 17:25. kch. 7 22; Isa. 2:22. l1 Cor.15:45. This philosophy of rain is elsewhere thus particularly noticed. The congiven in Job, (36: 27,) showing nexion between man and the ground throughout the Scriptures, the pro- appears in the Hebrew, " He formed foundest knowledge of natural sci- the man, (the Adam,) (out of) the ence. The forms of the verbs here dust of (from) the ground," (Adamah.k used show that an operation is corn- "Let foolish men now go and' boast menced and continued, as cause and of the excellency of their nature."effect-the mist ascending as vapor, Calvin. Science has shown that the and coming down, watering, in the elements of the soil on the earth's form of rain:-not that the mist was surface, and the limestone in the instead of rain. earth's bowels, are the very same as enter into the bones, sinews, and 10. FORMATION OF ADAM, DE- flesh of men. So man is said to be TAILED IN REFERENCE TO HIS formed of the clay, (Job 33: 6,) of MORAL HISTORY. Ch. 2: 7. the dust, (Eccles. 3: 20; 12: 7.) And death is spoken of as a return to the 7. Here, as preparatory to the ac- dust, (Job 10:9; 34: 15; Ps. 146:4.) count of man's location in Eden, it So the New Testament speaks of is stated that the Lord God formed Adm, "the first man is of the the man (of) the dust of the ground. earth, earthy," (1 Cor. 15:47.) There It had not been stated was a meaning in this humble origin count ofman's creation on the sixth man's body-that it was to reday, that he was formed out of the turn to the dust. Yet how "feardust. In ch. 1: 27 it was the term fully and wonderfully is man made," " create " that was used in reference (Ps. 139: 14.) ~' And breathed into'to man as spirit, in regard to the his nostrils, etc. Besides the mere MDivine image in the soul of man. physical nature of man which he has " So God created man is o n common with the lower animals, image,"-and this is repeated there there is noted here this distinguishfor emphasis, "in the image of God ing characteristic-the inbreathing created He him." And as it refers of the breath of the Almighty, not merely to Adam, but to the race which is not mentioned as belongas represented in both progenitors, ing to any other of the animal crea, it is added, "male and female created tion. ~ Breath of life-lit., breath lHe them." Here, however, in this of lives, I. hreb., nishmath hayim, after statement, the reference is to is peculiar to tlis passage, and is man's bodily constitution, and loca — never applied directly to brutes. tion, and vocation, and the term This term nishmath-breath-is not used in the Hebrew is "formed," not the same as ruah-spirit. Auberlen "created." Hence it is here stated calls it the ruah-spirit in its.activity. only of what material man was In ch. 6: 17 and 7: 15 the rutah hayformed, as to his body. There is yim is used of beasts; and in ch. no contradiction, but the most en- 7:22 the united expression nishmath tire consistency in the two state- ruah hayyim is used, and is made so ments. There is no mere repetition, large as to cover both beasts and but an addition here in order to the men. But this may be only as we greatest fulness of the record. Here use the superior term to include the too, it is the man, Adam, who is inferior. 98 GENESIS. FB. C. 4102 OBSERVE.-(1.) It is not the earth others, take it to include the highei which brings forth man's body by nature-the Divine life. In 1 Cor. God's creative word-biut he lays 15: 45 it is expressed by Ovyr Z(coa, His hand to the wotrk.avna. 4,fl s " a living soul." "The first Adam hmiiT-7"(2TiTh is- done not out of was. made a living soul'; the last ttbeearthy lump, or mass, but out Adam was made a quickening (lifeof the finew dusi of, the earth. giving) spirit." In Eccles. 3:21, the (3.) God immediately, along with spirit of man, (it is said,) goeth uphis body, impail e living princi- ward, and the spirit of the beast pie, (not first the body and then the goeth downward. See, also, Eccles. life, or soul,) and so the man becomes 12:'7. Man's essential superiority a living personality corresponding to to the animal tribes is plainly signithe Personality of God. (4.) As the fied, ch. 1: 26, 27, as being created spiritual nature of man is denoted by in the image of God, and with a ti5s fnhr iinz oaf GGod, so the capability, and a commission to have name,, 4venyf God to the dominion over the lower animal man, (c. 5 i'Lsj from the earthy tribes, and over all the earth. And elenmeitb-adamcr i -groundii man this special act of God in imparting of the soil. (See ch. 5: 2, notes.) to man the living principle which Some understand the plural form characterizes him, shows plainly as here as expressing the different liv- language can do, that he is not of ing principles which belong to man the same species as "the brutes that -as 1. Natural life, by which the perish." The Divine life seems to body exists. 2. Vegetative life, by be included in this phraseology just which it grows. 3. Spiritual life, as Jesus is said to have given the which consists in the Divine grace Holy' Ghost to His disciples in this imparted. Some make it the plural manner, " He breathed on them and of eminence, or, as an abstract noun, said, Receive ye the Holy Ghost." it may be simply equivalent to the This moral image-the likeness of' singular form-though it seems to God-was certainly imparted to the be used with a special force. See man, and Adam so lived the Divine ch..3: 22, 24; see, also, ch. 2: 9; life until his temptation and fall.! 3: 14,17; 6: 17; 7: 15. As it is by This breath of life was something breathing that man lives naturally, not formed, (as the body,) but impartand shows himself alive, so the liv- ed-derived from God: part of His ing breath is here referred to as im- life-His very breath. parted directly by God. This second act of God in the case of man, is g 11. ADAM'S LOCATION IN THE that which gives him his crowning GARDEN OF EDEN. Ch 2: 8-17. distinction above all other animals. The narrative in this chapter, See Acts 17: 28, 29, " We are the off narrg thative inof this creation ofer, spring of God." Job 32: 8; 33: 4 nclu h t spring of God." Job 3 s 33 woman, would seem to belong to the ~ And man became a living soul, third and sixth days' work, and is t(r t ^}n) literally, "living crea- here given as supplementary. We tre," and so it is commonly ren- are now further informed that the dered, ch. 1: 21, 24.; ch. 9: 10, 12, 15, man was placed in a position for exer16. The term 1t3 means simply cising his active powers in the sphere life, or person, and the whole phrase appointed by God. A spot, every means animated creature. But this way fitted for him by his Maker, was phrase is also applied to the inferior assigned to him-in which he had animals. And so man is called an work to do, repaying his active atanimal,-but he is morM. Galvin un- tention. In the culture of the garderstands the phrase here of the den he was, also, to cultivate his more vital breath. Kurtz, and own energies, and develop the re B. i. 4102.] CHAPTER II. 99 8 ~[ And the LotD God planted m a garden n eastward in o Eden; and there P he put the man whom he had formed. 9 And out of the ground made the LORD God to grow q every tree that is pleasant to the sight, and good for food; r the tree of life also in the midst of the garden, s and the tree of knowledge of good and evil. m ch. 13: 10; Isa. 51:; Ez. 28: 13; Joel 2: 3. n ch. 3:24. o ch. 4: 10;2 Kings 19:12; Ez. 2T: 23. p vs. 15. q Ezek. 31: 8. r ch. 3: 22; Prov. 3:18; 11:30; Rev. 2:; 22: 2, 14. s vs. 1T. sodrces of his physical, meintal, and in distinction from the open fieldmoral being. The garden was also (sadheh.) Nod lay to the east of a type of the Paradise above. Eden, ch. 4: 16. 8. And Jehovah God planted a gar- 9. It is here declared that out of den, (enclosure.) The tera here the ground Jehovah God caused to used is translated by the Greek Parr sprout forth every tree pleasant for adise. So, also, by the Syr. Vulg. sight, and good for food. We are and Samar. Vers. This word "Par- not to understand that this was a adise " belongs to the Semitish lan- garden planted after the creationguages, and has been transferred to but this part of the third day's creaour own. (Sanscrit-paradega, a tion is now more particularly desregion of beauty; Arm.-pardes, a cribed, because here the man is park.) It seems to be implied here located for his trial. There was no that the spot was purposely made lack of delights. The mo~t exuberto be of superior beauty-quite be- ant provision was made for man's yond any other portion of the earth. enjoyment, in the richest varieties Xenophon says that the beautiful of fruit. This is stated here to gardens of the Persian kings were show how unreasonable was the called Paradises. The term is used violation of that law of God, which in the New Testament as a name for reserved only one tree -of all,. heaven, 2 Cor. 12: 4; Luke 23: 43. that was not to be eaten by man. The location of this garden is said " Shameful ingratitude of the creato have been eastward, lit., from ture that he could not rest in a before, or, from the east-that is, state so happy and desirable. Abun(east of Palestine.) Some under- dant supply of food, besides qS.tstand it the east part of Eden. The ness for. te and bea rty fr site is more particularly described as te s" allthis hel t is ee in Eden. This word means pleasure, fuest evidence of the paternal delight; Greek M6ove7, pleasure. The bounty under which he lived. The Oriental names are commonly signi- Paradise lost is to be regained. See ficant. The Vulg. reads paradise of Isa. 51: 3, "He will make her wildelight. It would seem that Eden derness like Eden, and her desert like was an extensive region in the high the garden of the Lord." ~T The tre table-land of, Armenia, and Paradise of ife also. In the midst of these varimay have been at the eastern part oiihd delicious fruits there was the of it. It is chiefly to be identified tree of life, (lives.) The plural of emi. by the rivers that are named, (vs. 10.) nence this may be, or, simply an abThis was most likely the name stract for the singular. This was the which the region had in the time of tree having such a quality and meanMoses. Whether it was given to it ing as to be a memorial. of -theife by our first parents, or by God Him- bestowed by God ", erl a s,.also, a self, we cannot tell. The term gan, mean's of2reservis n it,)?an/t eign (" garden,") or guarded place-is used an~seais'Tof:immortalife pomised 100 GENESIS. [B. C. 4102. toobedipence. The name itself means here in the opening chapters of more than a living tree-" as the Genesis. water of life,"-' the bread of life." OBERvE. —Though the phrase And it was doubtless a symbol and "in the midst" may mean merely pledge of the blessed life which that it was inside, yet it would seem should continue to be enjoyed per- to mean more, and as in Rev. 22: 2, petually by our first parents so long to signify that it was most conspicas they continued in their obedience. uous and accessible. Some underIt was, therefore, to be partaken as stand that there were many trees of a sacrament-and was, doubtless, this class scattered through the garoften so eaten during the state of den. But as we find the pronoun in innocence. Some think it was par- the singular, it is to be inferred that taken wceekly on the Sabbath in there was only a single specimen of Eden. Augustine says, "In the each tree. See vs. 17, and ch. 3: 3. other trees there was nourishment. ~ The tree of knowledge of good and In this there was also a sacrament." evil was so called not merely as a In this light, also, it pointed forward test for proving man, and showing1 to Him "in whom is life, and the whether he would choose the good life is the light of men," John 1: 4, or the evil-nor, merely because by -in whom alone the tree of life and eating it he would come to know the tree of knowledge may both be both good and evil, and the evil so found, with all their blessed fruits. that he would know the good in the See Prov. 3: 18. He is " the way, new light of contrast with the evil. and the truth, and the life," John Both these were involved. But it 14: 6,-" the resurrection and the was set also as a symbol of the Dilife," John 11: 25. In the Revela- vielne o wiedgetowhichimanmshould tion, John sees the tree of life that notasiifisfre utttovhic ll 1ts hould had been lost by the fall. It is "in sb:it"t_ h.iis- dovnviijdg. gIJ en.t and the midst of the street of the city, knowledge. The positive prohibiand on either side of the river "-pub- tion was to be a standing discipline lie property, and accessible to all the. of the human reason, and a standing blest inhabitants, Rev. 22: 2, 14. symbol of the limitation o YrelgSee Ezek. 47: 12; see, also, ch. 3:22, io s6 t.'an'waso've life, and compare John 6: 51. This tree ndt1fy:ollo'wing out'iis;own; opinof life was in contrast with the tree iois a>N cou iiselgsu iTihand of the knowledge of good and evil, the unqualified submission of bis the eating of which was death. Or intellect and vwill to God. No reason it may be understood that as every is ideregiven"for this, except in the;coven,tj has two. parts, apLomise name of the tree, and the nature of lan c~].a]r[~9e~'' ent, " so there may be the penalty. God would not have two corresponding sacraments-the him know evil. Sin was already an one a sign and seal of the thing invaderof His universe in the fallen promised-the other, chiefly a sign angels. Evil was, therefore, a realand seal of the thing required. The ity. Man was interdicted from that tree of life, on the one part, would kind of knowledge which is evil, or, thus set forth and seal the promised which includes evil-b cause of itlife-the tree of knowledge would set self in its own: lnatJlt C'eads him forth and seal on the other part, the to6pejii "Thus this is, therefore, required obedience, as thus tested in not a mere arbitrary appointment. the simple prohibition.-See Cand- It has grounds in the evident nature tish on Genesis. It has frequently of things. Nor was the penalty debeen asserted that the Pentateuch nounced against the transgression does not allude to the doctrine of arbitrary. The disobedience was lnumortality. But surely, it treats it itself necessarily death. The curse in its highest, innermost bearings could not have been less than it was. B. C. 4102.] CHAPTER II. 101 10 And a river went out of Eden to water the garden: and from thence it was parted, and became into four heads. phe act itself was a disruption of Anti-Christ "sitting in the temple he tie which bound man to his of God, showing (exhibiting) himlaker, and by which alone he could self that he is God," (2 Thess. 2: 4.) ive, (see notes, vs. 16.) The knowl- Hence, also, cherubim-the angels edge of evil, sadly enough, lay in of knowledge-arb" l ftjiThe the partaking of that tree. Man "mInt' sword to keepn(guard) the already had the knowledge of good, wa^yoT'he ree of lif'e, (ch.: 24.) and a moral sense of the eternal dis- Thls atree was also, as Luther says, tinction between right and wrong. a sign for man's worship and reverBut good and evil, in all their mu- ent obedience of God, and so it tual bearings, he could not presume would represent the homage due to to know by contact and experience God's word, as the revelation of as he aspired and claimed to know God's truth-of His mind and will them under the promise of Satan. to men. We hear no more of this tree. It 10. And a river issued out of Eden served its purpose in the garden. -was issuing. The verb here used We hear of the tree of life. The refers to the issuing out of the act of partaking was an encroach- ground; and the meaning is, that. ment upon the Divine prerogative. an abundant supply of water was This tree was set to be to man the furnished in the wide district of occasion of the highest. Divine Eden-to owater the garden, and so knowledge, in the training of his generally diffusec as to serve the thoughts to subjection, and in the purpose of irrigation, and to make contemplation of God's prerogatives it a well watered region. ~i And of knowledge. The highest reason from thence it was parted. This accords to God this claim-and ren- ample supply of water from numerders the profoundest submission of ous springs-in numerous brooks the human mind and will to God- and streams-so arranged as to furto His plan of Providence and grace. nish the best irrigation, and leave no So the renewed man cries out, " 0 part of the garden dry-was parted, the depth of the riches, both of the or parted itself from thence-that is, wisdom and knowledge of God." outside of the garden, it was divided Christ crucified is the wisdom of into distinct rivers, and became four God, and the power of God, unto heads, or principal streams. This is salvation. Grace and truth came by the sense of the term heads. OnkeJesus Christ. Man was prohibited los-" head-streams." Sam. Vers.from laying hold of this fruit that "heads of rivers." So Luther, Roswas held to be under the Divine enmuiller, etc. The reading here prerogative. And it is just at this given avoids the many difficulties point that Satan has always plied of the many other renderings that his most artful and powerful temp- have been suggested. Bush makes tation. And just here, in taking "from th/ence," to refer to that time what is forbidden-and in refus- -"from that period" geographical ing all subjection and limitation distinctions arose, and the rivers of religious thought, man has al- were assigned to particular districts ways fallen under the curse. "Pro- embraced in the original whole. fessing themselves to be wise But this- is not the sense of the they became fools." This is the terms. spirit of our fallen race, that in 11. The name of the first (river) is every age, keeps man out of Pison, (see vs. 13.) Some have Paradise. And this is the mark of found the four rivers rising within 102 GENESIS. [B. C. 410 11 The name of the first is Pison: that is it which compasseth u the whole land of Havilah, where there is gold; u ch. 25: 18. the circuit of a few. miles-in the Eden, parting into two channels to high lands of Armenia, and besides the north toward their source, and the Euphrates and Tigris, which are into two, again, at the south, toward confessedly two of them, they make the Persian Gulf, where they empty. the Pison to be the Phasis, or Halys, The river is further described as flowing northwesterly into the Black that which compasseth-not in the Sea. This river rises in the Moschus sense of surrounding, but of windmountains, and flows along by Col- ing along the whiole land of (the) Hachis, (Havilah,) (Chabala,) the ancient vilah. This land has its name from gold-land, where was the golden the first great possessor of it. Hafleece of the Argonautic expedition. vilah was the son of Gush, whose The remaining river would then be land is spoken of in vs. 13, as "Ethithe Araxes-which means the same opia," (literally, the whole land of as Gihon, i. e., "bursting forth, and Gush.) See Gen. 10: 7 25: 18. If which retains its name among the Havilah be the ancient Colchis, at Persians —, (giah,) being equiva- the eastern border of the Black Sea, lent to eparT) —to break forth. It according to the above description, rises, also, in the high table-lands of then, also, the land of Cush would Armenia, and falls into the Caspian be the country of the Cosseans, near Seea. Thi t s theory is objected to by Media and the Caspian. The people those who understand the iver, (vs. called hevalissi, who lived between 10,) to denote a single stream. But the Caspian and the Volga, retained this, we have shown, is not the th ancient name of Chavilah. And more probable sense. The other after them the Caspian Sea is still principal theory is that the two un- called Chwalins7eoye Mose. (G. F. known rivers are the Indus, (Pison,) Miller, Raumer's Palest.) They and the Nile, (Gihon.) And the lat- who adopt the view that the region ter has been inferred from the men- extended into India, hold that this tion of Ethiopia, (or Gush.) But Havilah was the son of Joktan, of Gush is a name which applies to the race of Shem, whose territory other regions, (as Arabia.) And was east of Persia, the country " Gihon " is a name never applied to watered by the Indus, called by modthe Nile in the Old Testament. And erns Cabu, which corresponds with the Nile does not compass Ethiopia. the name Havilah, in the Oriental Besides it seems highly improbable pronunciation. See Gen. 10: 29. that this. region of Eden should But against this is the description of have extended over so large a space the products of the land which do on two continents. It has been sug- not answer to this locality. And the gested that the Cushites may have article here before Havilah (the Hamoved southward-as the Norwe- vilah,) distinguishes it from the later gians brought with them their Nor- Havilah.-(See Keil, and Del, and mandy, and the Greeks their Hellas Rosenmiller. We should think it into Italy, (see vs. 13, note.) The much more probable that the Gihon fathers and 7Tosephus have made the was the Araxes than the Nile. And Pison to be the Ganlges, and Hailah the chief question is between the to be India. Calvin understands the Phasis, or EHlys, and the Indus, as description here given by Moses to to whether of these two is the Pison. refer to the Tigris and Euphrates We suppose that all of the rivers oione, which unite in the region of had their rise within the garden, B.. 4102.] CHAPTER II. 103 12 And the gold of that land is good: w there is bdellium and the onyx-stone. 13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 14 And the name of the third river is x Hiddekel: that is it wNumb. 11: 7. xDan.10: 4. and from thence flowed in diverging 136. This was one of the gems on courses, and became four heads, or the breast-plate of the high priest, principal streams. Further geo- Exod. 28: 9, 10. graphical researches will doubtless 13. Gihon. This term means a throw increased light on this locality bursting forth, as from a fountain. -and for the present, we can afford Gesenius remarks that "the Arabs to leave two of the rivers in some use their cognate term of large rivdoubt. There are those who con- ers, as the Ganges and Araxes." tend that geological changes, com- Though he holds this river to be the paratively recent, have altered the Nile, and though this was held by courses of the rivers so as to forbid early writers, we think the term their being identified. It is believed Gush, (which is the objection to the that the junction of the Tigris and Araxes,) may be understood of all Euphrates is of recent date. So the south Asiatic country of Ham's Lyell, and others. descendants, west of the Persian 12. The gold of that land is good- Gulf-as well as in Arabia. Of the (fine, 2 Chron. 3:5, same word.) lamites, Nimrod was the first king X There is bdellium. Heb., bdollah. of Shinar, (Babylon and MesopoSome understand this of an aromatic tamia.) AMichael Chamish, in his gum oozing from the tree growing "History of Armenia," informs us in Arabia and the Indies-a kind of that "the Arast, or Araxes, was formastic, like gum-Arabic, such as is merly called Gihon," (vol. i., p. 12.) yet used in Oriental cities as an arti- ~ The whole laynd of Ethiopia, (lit., cle of food-and which some take to Gush.) The first descendants of have been the manna of the wilder- Cush spread over the borders of the ness, though without any ground. Persian Gulf, in that region which It is more commonly held to be a still bears the name of Chuzestan, pearl, having the color of the manna, whence they spread over India and which was white, Exod. 16: 14, 31. the western part of Arabia. Our So the Ar., Saad., Gr., Ven., Talm. translators, following the Sept., have The Sept. render it here " carbuncle." commonly rendered the Heb. term IThe mention of the onyx stone along Gush by Ethiopia, and hence confu[with it would not prove it to be a sion arises-as this is understood of precious stone; for aromatics are the African region of that name. named with gems and gold; as in 1 As the Cushites spread toward the Kings 10: 2, 10,-Tuch. It must borders of Egypt, that whole region have been familiarly known among from the Ganges became the land of the Hebrews, Num. 11: 7. T The Cush-which the Hindoo geography onyx stone. This is by many ren- calls the Cusha Dweepa interior. By dered "beryl." Sept., Onk., Ps. Jon., a further dispersion they afterwards etc. Others, sardonyx. Aqu., Theod., passed over into Africa, which, Symm., Vulg.-Mfuhanmmed Ben in its turn, became the land of Mansur, in a work on the precious Cush, or Ethiopia. (See Watson's stones of the Caucasus, names three Tracts.) kinds of onyx.-~Mines del'Orient, vi. 14. Hiddecel. (Onk., Syr., Ar., 104 GENESIS. [B. C. 4102 which goeth toward the east of Assyria. And the fourth river is Euphrates. 15 And the LORD God took the man, and Y put him into the garden of Eden, to dress it, and to keep it. yvs. 8. and Pers. read " Diglath.") (Sept., Lord God took the man and put him Vulg. and Copt. read " Tiqris.") Cun- into the garden. (Lit., took the man eiform reads Tigra. Viscount Pol- and set him down in the gardenlington found the Hebrew" name caused him to rest.) This was the still in use, (Royal Geog. Jour. vol. Divine arrangement. God assigned x., part iii., p. 449.) The flow of to the man the charge of the garthe river is exceedingly rapid. " The den; and thus appointed to him a mean velocity of the Nile at Cairo is life of activity, and of pleasant en1 foot 11 inches-of the Danube, at gagedness. It was a most agreeable Pesth, 2.33 ft.-of the Euphrates, at occupation, because it was the garden Hit, 4.46 ft., while that of the Tigris at of Eden, and before any curse had Bagdad is 7.33 ft." So the name is been visited upon the ground. It a compound term, meaning velocity was no toil by the sweat of the' and lightness. Pliny says the river brow. His work in the garden was was so called from its celerity. The to dress it. Sept. and Vulg., to work Hebrew name is traced through i-^f-5Testow labor upon it-to till various changes from Hiddekel to it-(vs. 5; ch. 3: 23; 4: 2,) and to Tigris. [ That (is) it which goeth keep it. It was the garden of the toward the east of Assyria. Heng- Lord that was put in charge of man stenberg suggests that the territory to cultivate and to take care of. This to the westward of. the Tigris was was to be his activity, and responsithen so considerable that what lay bility, and recreation. Occupation to the eastward was not taken into was a necessity of his nature-both account. (So Gesenius.) A Euphra- physical, and mental, and spiritual. tes. Heb., Phrath-a name which He was not left in Paradise to indoit still bears in the East. The Cunei- lence, but he was blessed with emform inscriptions have it " Ufratu- ployment, by which his frame might wa," (see Rawlinson, p. 5.) Our be pleasantly exercised, and his mind " Euphrates " is derived from the old engaged, and his soul expanded. Persian through the Greek. It was Labor, in itself, is not a curse, but so commonly known as not to need a blessing. Thus man was held acfurther description. It is called in countable to God-as to his Father, some passages " the river," and "the and in the garden, as in a temple, great river," Deut. 1:7; Ps. 72: 8. he was to worship God-offering the The old Paradise must have been in sacrifices of praise, and doing the the region of these two rivers, which daily work allotted to him, (ch. are plainly identified. How large 13: 10.) He was to keep the garden was the district it is impossible now with a jealous care, by industry and to decide, fidelity, from intrusion and depreda15. This description of the garden tion, as of the serpent, and from his being now finished the sacred writer own transgression, whereby he continues the narrative of man, might lose it. whose formation was particularly 16. Here, though in Paradise, man described in vs. 7. He proceeds now was to acknowledge his subjection to relate his location in this garden, to the Divine knowledge and will. and his trial by means of the two There must be government,.even in trees, (or classes of trees.) 9 The heaven. The first lesson to be B.. 4102.] CHAPTER II. 105 16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest fieely eat: 17 z But of the tree of the knowledge of good and evil, a thou shalt not eat of it: for in the day that thou eatest thereof b thou shalt surely die. zvs. 9. ach. 3:1,3,11,17. bch.3:3,19; Rom.6:23; ICor. 15:56; Jam.:15; I John 5 16. learned is that of submission and revelation from God-to deny that odienceto God's commaS Man God's revelation is sufficient-to is thus en owed "wit"h2all delights, deny the proper limit of religions not for the purpose of serving him- knowledge-all these daring posiself alone, but to serve the Father tions of the creature are a rebellion of all good. [ Commanded-saying. against God, and lead to tfe death The command is full of privilege. of thie-isoul Thl TonlyT more " Oe r1 eneatie iully expresses this sentiment, when tJIo lt et, i. e., thou shalt surely it says, "In Him was life, and the eat, thou art freely privileged to eat. life was the light of men," John This is in the spirit of the gospel 1: 14. Besides, here was only the command, " Talce the water of life interdict of such knowledge as was freely," (Rev. 22: 17.) So all God's connected with evil, and such as led commands are gracious. Be filled. to death. The restriction, therefore, Be saved. was only in love, and for man's 17. But. Along with the gracious highest good. This tree was chosen, command there was a prohibition. not merely as a symbol, but, perhaps, iThis was to be the test. While the also as the favorite tree of the sersovereignty is gracious, the grace is pent. So that thus it was in God's also sovereign. It is "the throne of plan to forbid all such commerce grace." Herein man was called with that animal who was chosen as upon to submit his opinion and will the agent of the tempter. It was to that of God, his Father. This thus we may suppose, that the wotest was appointed in the direction man " saw that the tree was good for of man's highest interest. It was only food,"-as she saw the serpent feastby denying to himself the prerog- ing upon it, and thus tempting her ative of God-only by submitting to by example, as well as by words. God's mind and will as disclosed for In the Apocalypse John sees the tree his guidance that he could have free of life as bearing twelve manner of access to the tree of life. ~[ Of the fruits-rather, twelve crops of fruit tree of the knowledge, etc. This is -yielding its fruit every month, not a trivial and unmeaning test- (Rev. 22: 2.) Note.-Though this nor purely arbitrary. We see the prohibition is addressed to the man vital principle involved here. Man alone, it, of course, included the was created in the Divine image as to woman also, who was part of himknowledge. God would sufficiently self. T For in the day. Lit., in reveal Himself to them, in the gar- day-when, (vs. 4.) The fatal conseden, and life was freely granted quence of disobedience is here stated, them, without any partaking of the This tree was a tree of death, as the forbidden tree, But when man aims other was a tree of life. Life could to invade the Divine prerogative, be enjoyed and kept only by abstiand to be as God, knowing good and nence from this tree. Man could evil, then he loses life itself, and be- have that knowledge which is life comes dead by such separation from only by abstaining from this tree of his Maker. To deny the need of a knowledge. How significant I The 106 GENESIS. [B. C, 1102. 18 S And thd LORD God said, It is not good that the man should be alone; C I will make him an help meet for him. c ch.:12; 1 Cor. 11: 9; 1 Tim. 2: 13. gospel is foolishness to worldly wis- such terms as "everlasting punish-l dom. We are called, in a sense, to ment,"-for where one is annihilated become fools that we may be wise, 1 there is nothing left of him to be Cor. 3:18. ~ Thou shalt surely die. punished. He is blotted out of being. Heb., Dying thou shalt die, or, thou (2.) The contrast of the life which shalt utterly die. Sept., Ye shall die belongs to the good-not natural life, the death-not that on the very.day (which, as in the case of Cain may of eating, all the death should be be a curse, but) moral, spiritual, and fi1lyexjiperienced. Buti the;curse eternal life-shows the meaning of shliold'behvisted at oncei. aJ.its the death here denounced. essentials. This penalty was not i atbi'trary, but necessary. It could ~ 12. SUPPLEMENTARY NARRATIVE not be less, because it was separation -THE FORMATION OF WvOMANfrom God. The death was (1st.) INSTITUTION OF MARRIAGE. Ch..spiritual death, as 1lhe separation of 2 18-25. main^fromi'-.T^Els separation introduced(id.) bodi deati;-'" wth all 18. While thus we have seen the physical'vils-~for aparti f:oi God man located in the garden of Eden th6 ~eonexibono fsoulfandbody cld for the development of his physical i notd'emamffiaine"^id."i And this sepa- and mental energies, and for the ratiiont"froi "God, must be (3rd.) trial also of his obedience, we have eternal, in the nature of the case, now the narrative of his further adand apart from any provision for vancement by being placed in social reconciliation. " The wages of sin relations, and by having his dominis death-but the gift of God is eter- ion over the animal tribes put in acnal life through Jesus Christ our tive exercise. He is, on his natal Lord," Rom. 5: 12, 17; 6: 23; Eph. day, furnished with a companion2: 3. On the very day of man's eat- as head of the race-and he is to ing he became dead in trespasses and feel his dignity as. 1 veygr..the sins, (Eph. 2: 1,) he became heir interior creation, while he is to use to bodily death with lTSdiase siand his fSpheech in giving t othejaniwoes6unfth efifl esh;- idan. h.hrWsunder ma ttel es. is not good. condemnartioin or all the term;f his Lit., 1ot good the being of the man immortal existence.'"The'il fiiion in his separation, or solitariness. of the- death -here must be' sought This was only a step in the develFrom its oppQsite,'viz., -th kind, of opment of God's plan for mankind, 1i&from.which i "man fell."-'"Ca{lvin. It was not good'in view of the Di-'(As to ideatibefore' the fall see In- vine purpose-nor in view of man's troduction, p. 52.) social constitution-nor in view of OBsERvE.-The curse here de- his highest happiness and usefulness nounced against the transgressor is in life. Eden, with all its delights, plainly death, most certain and se- was incomplete to him without this vere. It is argued by some that the companion of his enjoyments, who death means only natural death, and should enhance his delights, partner that this is annihilation. But (1.) of his pleasures, in whose lively this would have required that the sympathy they should seem to be first pair be annihilated, and in them doubled. ~ I zill make. In the the race. And if it could be thought creation of the man, (ch. I: 26,) Ihe by any to mean ultimate annihila- language was, " let us make," here it ton, this would not at all answer to is, "I will make." If the former B. C. 4102.] CHAPTER II. 107 19 e And out of the ground the LORD God formed every beast of the field, and every fowl of the air, and f brought theim unto Adam to see what he would call them; and whatsoever Adam called every living creature, that cwas the name thereof. ech. 1:20, 24. f Ps. 8: 6. Seech. 6:20. referred to a plurality of persons in while as yet they were only in pairs, the God-head, this would express and had not multiplied and scattered the essential unity of God. i An any more than the human family. help meet for him. Lit., an 7help as God caused them to come to Adam before him —or, as over against -to pass in review before him. It is him —an helper corresponding to here declared that God's obect in him-his counterpart. Vulg., an this was-to see wha`T am,) assistant, like to him. Our version would call them, (lit.,it,) eachof them, expresses it well —can help, meet, (fit, that is, to give him opportunity to suitable,) for him. It was to be a name them-not, of course, to wait fit companion, endowed with a na- on him for information. ) The ture like his own, "a second self." man was thus to be made conscious In Hebrew usage all things which of his lordship over the animal are " before us," in the sight of which tribes. (2.) In token of his relations we delight, are objects of our care, to them, respectively, he was to give and affection, Isa. 49: 16. them their respective names. (3.) 19. Here, before narrating God's His knowledge of animal nature, (in actual provision for man's social which he had been created,) is at want, the historian tells us of a pre- once to be developed, under the liminary fact. His wisdom and special teaching of God. (E His knowledge were to be further devel- organs of speech are to be p in exoped, as, also, his relation to the ercise. (5.) His knowledge of lananimal tribes. t Out of the ground. guage (Divinely imparted,) is to be In ch. 1: 24 the history of their developed in the use of terms for creation is, "Let the earth bring naming the several classes-under forth," etc. Here the term used is the Divine instruction and guidance. " cadamah," " ground." The inferior It would seem, from the connextribes, both beast and fowl, having ion, that the man was to be made been thus formed, the Lord God G sensible of his social need as he brought them, (lit.,) caused them to should see the animals passingbefore come-unto Adam. How this was him in pairs. t And whatsoever. done we need not inquire. He who The man was created in knowledge, made them, could make them to after the Divine image, and thus was come to him who was set over them endowed with powers of perception as their lord. The objection that and discrimination, by which he animals, of all kinds, could not have could know the habits, characters, been gathered into one district from and uses of the several species, both all climes, is groundless. 1st. Be- of animals and of fowls, yet not cause we are by no means certain without Divine teaching in the matthat the same varieties of climate ter, and in the use of terms. The existed before the flood as since. names which he gave them were ap2nd. That it is not necessary to sup — pointed to be their names by which pose that all the animals created at they should be known-and they the time, were brought there-only were, doubtless, significant-as was the representatives of all classes, as the name of Eve, (vs. 23,) ch. 3: 20 in the ark. 3d. This was doubtless Language itself could not so early done at once after their creation, and have been a human invention, but a 108 GENESIS. [B. C. 4102. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field: but for Adam there was not found an help meet for him. 21 And the LORD God caused a g deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof: g ch. 15: 12; 1 Sam. 26: 12. Divine gift. Bishop Mfagee infers die um ihn waore. Thus Adam was from this passage, the Divine origin first led to see his need, in order that of language. "For," he says, "in he might with greater gratitude rewhat sense can we understand the ceive her who was to be provided naming of every beast of the field, for him. God had already planetc., brought before Adam for this ned to furnish man with such purpose by God, but in that of His a match, or counterpart, (see verse instructing Adam in the manner 18,) and so He introduces the comwhereby they were, in future, to be panion. distinguished? To suppose it other- 21. This formation of the woman wise, and to imagine that Adam, at would seem to have belonged to the the first, was able to impose names sixth day's work-and what was on the several tribes of animals, is stated only in the general in ch. 1, either to suppose that he must, from is here stated more in detail, " male the first, have been able to distin- and female created He them," ch. guish them by their characteristic 1: 27. The manner of the woman's marks and leading properties, and to creation is now set forth. God was have distinct notions of them an- pleased to form her out of man, even nexed to their several appellations as it pleased Him to form man out -or that he applied sounds at the dust of the ground. This was random, as names of the animals, not because He needed any materials; without the intervention of such but simply because He chose to exnotions."-Magee on the Atonement, press, by this means, an important p. 290. truth, that the twain are one flesh, 20. And Adam gave names, etc. It (vs. 24,) and that as the woman was is here added, "to all cattle" ~ But in, and of, the man, so the race for Adam, etc. The intimation is was in and of the first pair. The that he who here, by the help of God, natural headship of the race in -had such a knowledge of all the ani- Adam is the basis of the federal mal tribes as to assign to them their headship. The first man is not only proper names, became sensible of his an individual, but holds in himself, need-that for hTIm""aITne7Thelord "in his loins," the entire race, and ofihis lower creation, there was not so he is appointed to act for them in found an help meet for him-as there the covenant of works. ~T Deep was found for all the other species. sleep. The Sept. reads, an ecstasy. He felt his relation as lord over these Aquila and Symm., a lethargy. Kimanimaltribes-male and female-but chi, strong sleep. The same term he felt his want of one to whom he is used of the "deep Vi which should stand in the relation of com- felu'pon ira in, ('en. 15: 12, ) when panion, partner, bosom friend, of one Gdo was about" to'~imae' a -covenant who should be an help-fit, meet, wih'him-s fathe'eof thef'aithful, suitable for him-endowed with a and give him the promise of an in. nature so akin to his own, a counter- numerable covenant seed.. Soh fere part. Lit., as before him. Sept., a in giving to our first father a part* help like to him. So Vulg. —Germ., ner, who was to be the mother of B. C. 4102.] CHAPTER II. 109 22 And the rib, which the LORD God had taken from man, made he a woman, and h brought her unto the man. h Prov. 18: 22; Heb. 13 4. the race, God pleases to put him into teachings, they take them as only a state of " dee sleep," and it may be the outward dress by which such that there was also a proTrleTic'vii4- teachings are given. But there is ioilpassed ibef6re "him, of the vhole every evidence of historical truth tMniactidon, andofdthe- partn erwhom here-and in addition to this we hevas' to receve. Hepliailyunider- have a fulness of spiritual truth. stood her origin, (vs. 23.) Milton (1.) Myths are commonly diffuse thus expresses it: tales. These are compact records. (2.) If this be not the history of "Mine eves IHe closed, but open left the cell () tis e he tor o Of fancy, my internal sight," etc. man's org, we have none. And t-:?._feiu —^~: %^s,-.i - no such natural and reasonable one ~ One of his i. God couldl, as can be substituted. (3.) If this be easily have created the woman out myth, then all history can be shown of nothing. His work was, however, to be myth, on the same principle to be full of meaning. As Adam, of interpretation.-(See Introduchimself, was a type of the Second tion.) Adam, so the woman here given to "She was not made out of his him in sacred matrimony was a type head, to surpass him, nor from his of the church, taken from the side feet to be trampled on, but from his of Christ, that was pierced for the side, to be equal to him, and near formation of the church, and one his heart, to be dear to him." with Him as a bride of the Lamb, T Made Hee a woman. Lit., And (Rev. 21: 2; Eph. 5:28-32.) Only Jehovah God built the rib which He they who do not see the fulness of had taken from the man to (or for) a meaning in God's word and work, woman. It is thus represented as if will scoff at it, as if it had no mean- God built upon the rib, or out of it, ing, or pervert it into allegory, when the female form, and the language it is not that they know more than is taken by. some to refer to the supeChristians, as they vainly claim, but ieor symmetry and beauty of woman. that they know less. Herein they But it simply shows us that it was claim to be as Gods-knowing good not by any inherent power, in the and evil; and under the power of man to form a woman out of himself, the tempter, they pluck the fruit but by God's creative power, "Male from the forbidden tree. But what and female created He them." This they reap is death as the fruit of done Jehovah God brought hertheir sin. T Closed up the flesh. Of caused her to come-unto' he man. course there is no greater difficulty As in vs. 19, it is said of the animals in this account than in any of the that God caused them to present preceding narratives. It is all mirac- themselves before Adam, (in token ulous, and all as it pleased God. It of their subjection, and of his dois vain to speculate upon the physical minion as assigned by God,) so here; organization of our first father, the term indicates a solemn act of which allowed of this loss of part of God in which the woman is present. his frame. God closed up the va. ed to the man in marriage covenant, cancy, supplying its place with flesh. see vs. 24. Thisis called "the coveBecause God's works here have such nant of God," Prov. T.2..7 Ii every a fulness of meaning, skeptics resolve trWi g larriag'e God brings thewi"fe these narratives into mere- myths. "As2ruoiemi;t wife ifrom tle Lord," Because they are full of collateral Prov. 19; 1. 110 GENESIS. [B. C. 410X. 23 And Adam said, This is now i bone of my bones, and flesh of my flesh: she shall be called Woman, because she was k taken out of man., 24 1 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. i ch. 29:14, Judg. 9: 2; 2 Sam. 5: 1; 19:13- Ephes. 5: 30. k 1 Cor. 11:8. 1 ch. 31: 15; Ps. 45: 10; Matt. 19: 5; Mark 10: T; 1 Cor. 6: 16; Eph. 5: 31. 23. Adam shows himself endowed and in Hebrew the names, especially with superior knowledge and wis- in the earliest time, were significant. dom to understand the history and The human pair is unlike all others discern the meaning of the transac- in this that they are one. tion, and to recognise and. receive 24. Therefore. This is understood his partner. He says, Thiisis now — by some as the language of Adam in (lit., this time,)-bone of my bones, which he shews his knowledge with and flesh of my flesh. That is-this which he was so wonderfully enonce-in this instance, (referring to dowed. By others it is taken as the the other pairs,) this female is a part- language of Moses. Our Lord, howner for me. The origin of the wo- ever, refers to it as the language of man is here referred to-built out of the Creator Himself. The Lord himself —so as to be one with him- spake by Moses. In Matt. 19:4, this "one flesh," vs. 24. Paul, in the creation of mankind, male and feEpistle to the Ephesians, dwells upon male, is referred to, along with this this history as a reason for the sacred- passage, as the Divine ordinance of ness of the marriage relation. "Men marriage. It points to the future in ought to love their wives as their terms indicating an institution here own bodies-for he that loveth his set ap for all mankind. This is that iwife loveth himself, even as the ordinance of God, therefore, for man's Lord the church-for we are mem- well being, which He established in bers of His body, of His flesh, and Paradise-all violation of which is of His bones," Eph. 5:28-31. (1.) This prohibited in the Decalogue, and the New Testament use of the facts sanctity of which lies at the foundashows the designed purport of the tion of social morality and virtue. transaction. And there could be S8hall a man leave, etc. This denothing more highly reasonable than fines the relation as even taking prethat God, with such a design, should cedenceof'tlie iiial relation.:eyond have chosen such a mode of opera- the binding forcef-ofr:child's tie to tion. (2.) This New Testament ref- the parent is this tenderest claimerence shows the Divine origin of "not," as Calvin remarks, "that marthe record. Adam further displays riage severs sons from their fathers, his knowledge in giving a name to or dispenses with other ties of nathis partner thus made for him, and ture: for in this way God would be brought to him by God. T She (to acting contrary to Himself. Yet it this,) shall be called womacn —nt. is to show that it is even less lawful This term is the feminine formlof to desert a wife than to desert parents. the word for man. Maen-ess would Therefore, they who, for slight express it, like shepherd-ess. The causes, rashly allow of divorces, English word is from the Anglo Sax- violate in one single particular all on, wombmanr; that is, the female the laws of nature, and reduce them of mankind. The phrase, " shall be to nothing."'T One flesh. "Moses called," often means simply " shall had not said that God had assigned be," and here it doubtless refers to many wives, but only one to one the nature, as well as to the name- man. It remains, therefore, that the B. C. 4102.] CHAPTER III. ill 25 m And they were both naked, the man and his wife, and were not n ashamed. CHAPTER III. NOW a the serpent was b more subtile than any beast of the field which the LORD God had made: ahd he said unto the m ch. 3: 7,10, 11. n Exod. 32:25; Isa. 47: 3. a Rev. 12:9; 20:2. b Matt. 10: 16; 2 Cor. 11: 3. conjugal bond subsists between two they were brought to him-(2.) in" persons only-one man and one wife. righteousness-as respects the obserWhence it easily appears that noth- vance of all his relations, both to ing is less accordant with the Divine creatures and to the Creator-and institution than polygamy. Now (3.) in true holiness-his soul finding when Christ in censuring the volun- its'highest enjoyment in the love tary divorces of the Jews, adduces and service of God. (4.) With doas His reason for so doing, that'in minion over the creatures-as earththe beginning it was not so,' He ly lord and head. In the grant of certainly commands this institution territorial sovereignty there was to be observed as a perpetual rule foreshadowed the antitypical mysof conduct, (Matt. 19: 5; see Mal. tery of man's future exaltation in 2:15,) and condemns divorce for any Christ, as the Psalmist saw, Ps. 8. other than the one capital offence," OBSERVE.-" The present ordi(Matt. 19: 9.) Any other principle nance of God on earih"njoins labor helps to break down the sanctity of with its aittendant rigit ofo peroety this original institution, and thus to -dominion with its distinction and strike a deadly blow at all good or- gratdaSh-f orders-and mrtrimony, der and morality in society. OB- with its' train of blessed- cn-iMTFes. SERVE.-It is not said that the wish These are the very bulwarks of the of parents may be disregarded in social" fabric..Wo to those who marriage. Parents are to be hon- remove'landmarks, or encourage ored and obeyed in the Lord, (Eph. insubordination, or despise mar6: 1.) The good son and daughter riage." make the good husband and wife. 25. Nakedness was no shame in that unfallen estate, because sin, CHAPTER III. which is the source of shame.,Jbad not entered. Our very clothing, ~ 13. TiE TEMPTATION AND FALL therefore, in which most so pride OF MAN. Ch. 3: 1-7. themselves, is the token of our sin, and a memorial of our shame. As According to man's constitution soon as sin entered, then the fallen and the plan of God in Redemption, pair were both ashamed of their his trial and discipline were necesnakedness, ch. 3:7. Natural shame sary to develop his character. As among the civilized is a constant tes- we have seen, (ch. 2,) it pleased God timony to the truth of this narra- that man should be put upon his tive. trial here, and the human race in OBSERVE.-Man was created after him. As our first parents had been the image of God (1.) in 7cnozede, created in the Divine image, sin having a wonderful understalmng could enter the race only from withof his relations to God, and also to out. Evil already existed in the the animals and to the woman, as world, as now appears. A superior 112 GENESIS. [B. O. 410,2 woman, Yea, hath God said, Ye shall not eat of every tree of the garden? order of intelligences had fallen from Here, where the facts speak, further their first estate, (2 Peter 2 4; Jude explanations are not necessary, nor 6.) Sin aims to extend itself, and fitted to the time of the beginning. here we find it operating to the de- (1.) The real serpent is contrasted lusion and fall of our first parents. with the other animals, (vs. 1.) It was in the plan of God, that with (2.) In the New Testament allusion all their bias to good, there should is made to a real serpent in refer. be a possibility of fall. The will, ring to the history, (2 Cor. 11: 3, though disposed to all that was good 14; 1 John 3: 8; Rev. 20: 2.) was liable to the control of evil, in Yet (3.) that there was in the the shape of a powerful temptation. transaction a superior agent, Satan The tempter assaults the race at its himself, who only made use of the weak and exposed point-through serpent, is plain from his being the woman-by an appeal to his self- referred to as "the Old Serpent, sufficiency.' Yet this tempter is called the Devil and Satan," (Rev. God's enemy, as well as man's, and 12: 9,)-" a murderer from the God takes part against him for man's beginning," (John 8: 44.) Satan redemption. Marriage, which had is also spoken of as the arch sedubeen the medium of man's fall, was cer, who is even "transformed into made to become also the channel of an angel of light," (2 Cor. 11: 14.) salvation. Eie, the fallen mother of The reference may be to this event. our woes, is to bring forth children, Almost all the Asiatic nations hold though in sorrow, and through an the serpent to be a wicked being that unbroken succession of children, "the has brought evil into the world.seed of the woman" is to come as Von Bohlen, aInd., i., 248. Some have the bruiser and conqueror of the ser- sought to turn this history of the pent. temptation into an allegory. But it 1. The serpent. The animal ser- wears the same aspect of historical pent is here primarily referred to, as detail as the rest of the narrative. possessing qualities which fitted it to Others have understood that there is be the agent of the tempter. Among here only the animal serpent. But we all animal tribes which God had cre- understand the literal serpent as the ated, and which Adam, with his agent of a superior being, who was knowledge of them, had named, this the real tempter, not merely that one was T more subtle than all the Satan was now acting in the form of other beasts of the field. This term the serp-ent'r It is plain I{t'-ih'ere subtle is elsewhere rendered "crafty," waisa~,5 htavfn'nltellec hand "prudent," Job 5: 12; Prov. 12: 16. morai sense-having speei^iand As the human pair was to be tempt- reasoniingp3iowvers ih ulK' as do" not ed in regard to knowledge, there is belng tot he Hbrue tatlo' God deep meaning in this statement, that so regarded theitempter"as is plain' the serpent was the most subtle of all from the language of the curse. He the animals. It is most likely was a responsible moral agent. " Bethat this animal was then, before the cause thou hast done this thou art curse, the most knowing and pru- cursed," etc. Keil remarks that indent-as it is now everywhere the asmuch as the tempter did not apsymbol of low artifice and degraded proach our first parents in the form malignity. That there was a real of a heavenly, God-like Being, but in serpent in this transaction cannot be the form of a deeply iiferior being, doubted any more than we can subordinate to man'-himself, so doubt the real history throughout, they had no excuse for allowing B. C. 4102.] CHAPTER III. 113 themselves to be seduced by a beast ed from the Chaldeans. But see to a transgression of the Divine corn- Job: 6, " Satan came also among mand. They must have known that them," etc. an evilspirit wasf'hiieserent. e h 6. Objectors say it is not likely tvj f''eriSi;ra; A' u, n e that the devil would have assumed this', as Adai knew from h1isi i Iey such an unsightly shape, but a more and fnamf in;g of the an~ials ipone attractive one. Yet this objection of thmb hd, thist -gift. And, besides, begs the question. We may supthe substance of the address must pose that this kind of serpent had have made it apparent that the ani- originally a very attractive form, and mal was not possessed by a good received its more degraded and grovspirit, but by an evil one. So that elling habits in the curse. The they had no possible excuse. See term nachash is the term used in Keil, p. 50. Numb. 21: 6; but with the Hebrew The agency of Satan in the fall term "seraph,"-~translated, "fiery has been controverted on such serpent." It is "the seraph sergrounds as the following: pent," which God there sent among 1. That the author speaks of the the people. The term seraph in Heserpent as "the most subtle of all brew means fiery. And this kind the beasts," as though referring to of serpent was probably a glistenits own ingenuity. But this was not ing creature, and may have been merely the way in which it appeared so far attractive, even after the fall, to our first parents: but was proba- while the kindred terms of nachash bly the original constitution of the mean brass and enchantment-all serpent, on account of which Satan giving the impression of some bright, chose his agency above that of all glowing, and fascinating appearance, others. as the original idea. And as "the 2. That the serpent has no organs nachash," in Numbers, seems to have of speech. But Calvin replies, " No been a flying serpent and seraphic, one has any except as God gives the whole idea is akin to that of "an them. How with Balaam's beast? angel of light," and would seem to Besides, the serpent who now can be the basis of that New Testament only hiss, may, at first, have been an reference to this transaction. The eloquent speaker." term nachash, with a different adjec3. It is asked, how could God have tive, is used in Job 26: 13, of Satan, allowed this temptation by a power- " the (crooked) serpent," and in Isa. ful spirit? This involves the whole 27: 1, of leviathan-where it may question of the permission of sin in mean the nachash fallen. the world, now, or at the beginning. t And he said. How far the serWe are not to pronounce upon God's pent used language has been quesdoings, but to arrive at the truths tioned by many. But it is no more revealed. incredible than that "Balaam's ass 4. It is objected that the curse is spake with man's voice," and this latdirected only against the "irrational ter is reasserted in the New Testacreature." But Leland remarks, ment, (2 Peter 2:16.) [ Yea, hath "The terms are accommodated to God said. Lit., Yea, more that. the condition of the creature pos- Then it is so that. Sept. and Vulg., sessed." And this is rather the Why? or, Is it even so? This is form in which it is denounced against spoken as insinuating a reflection the Satanic tempter himself. The upon the known command of God. fallen pair saw only the animal. " What good is life in Paradise if 5. It is alleged that Satan is not one may not enjoy the things which found elsewhere referred to in the are found therein, but only feels the Old Testament till the Babylonian more pain by seeing them before exile, and hence probably is borrow- one's eyes while one is forbidden to 114 G.ENESIS. [B. C. 4102. 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3 c But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. cch. 2: 1T. take and eat of them?" —hrysos- 2, 3. The woman is found entering tom. Perhaps he insinuates adoubt into this. conversation. The first of the true understanding and inter- great mistake was in entertaining pretation of God's command. The the question, and having any words reflection is adroitly cast upon the with the tempter. It would seem credibility and reasonableness of the that she was not shocked by the serDivine prohibition. So God's word is pent's speech, as though it were in our day assailed from the ground miraculous; and G(erlach takes this of reason and interpretation, when to be evidence that Eve had already the highest reason is to bow to the been familiar with the subtlety of word and ordinance of God, as most' this animal. Her guilt is all the wise, and holy, just and good. This greater that though she regards it was Satan, the enemy of God and as only an animal, she yet allows its man, speaking by the serpent. " Not suggestion to weigh against the combeing able to injure God's essence he mand of God. struck at His image. He promptly, OBSERVE.-The Christiafn is not therefore, attacked the first pair, that to be ignorant of Satan's devices, by seducing man from his duty he (2 Cor. 2: 11,)-is not to be beguiled might rob God of the glory he would through his subtlety, (2 Cor. 11: 3,) have in man's obedience." See Bates' -and is to beware, especially of givDiv. Attrib. F Of every tree. That ing place to any word against the is-is it so that God has interdicted word of God. ~T We may eat. The any of the trees? woman states the case-that the OBSERVE.-(1.) The tempter makes free grant had been made of all the his attack upon the woman as "the trees, with only a solitary exception. weaker vessel," more inexperienced The abounding love ought to have than the man, and more dependent. been regarded as sufficient ground He takes her now alone, without the for the restriction, as founded in presence and counsel of the man, to goodness and love. And so the woaid in withstanding his devices. man had hitherto regarded it. So (2.) The word of the tempter is the gospel first makes to us the free put against the word of God. " This grant of all the fruits of the Heavwordof God to Adam was the gos- enly Paradise-even of the tree of pel, and the law thus given was his life, and on the basis of such foreworship. These are the Divine going love, shows how holy, and things which Satan attacks. This is just, and good is God's law of prohihis practice still, to add another and bitions and commands. ~[ In the a new word in the church." —Luther. midst. The tree of knowledge is (3.) The term subtle in Hebrew here referred to. In ch. 2: 9, the means, originally, naked-and then ltree of life is said to have been " in crafty, agile, tricky. Our first par- the midst of the garden," and the ents were promised superior knowl- tree of knowledge. [ Neither shall edge. Fhe result was they came to ye touch it. Sam. Vers., Onk., Syr., know that they were naked. This approach to it. This clause is added knowledge they gained-the experi- by the woman. Calvin is willing to ence of shame. regard it as an evidence that her B. C. 4102.] CHAPTER III. 115 4 d And the serpent said unto the woman, Ye shall not surely die: 5 For God doth know, that in the day ye eat thereof, then e your eyes shall be opened; and ye shall be as gods, knowing good and evil. d vs..13; 2 Cor. 11: 3; 1 Tim. 2; 14. e vs. 7; Acts 26: 18. mind already wavered. But it is lingly and freely admitted his arts. rather the indication that she re- T'rretin holds that the true cause garded the touch as also prohibited of sin is the free will of man, and -and this was the strict construction that the external cause is Satan.which her fidelity had hitherto put Vol. I., p. 670. See James: 13-15. upon the command. "Touch not, (2.) The folly, and danger, and sin taste not, handle not," (Col. 2: 21.) of listening to temptation. "Lead There is no proof that she added us not into temptation, but deliver this as a charge of undue severity us from the evil (one)." on the part of God. ~ Lest ye die. 5. For God doth know. That is, Many understand this as softening " God hath spoken falsely in denounthe words of the prohibition-as cing such a terrible doom upon this though she had said, " Lest perhaps simple eating of that fruit. For He ye die," when God had said, " Ye knows very well that instead of any shall surely die." Others find in this such fatal consequence it shall relanguage of hers the intimation suitin your highest gain. This was that she thought the tree was pro- blasphemy. The appeal "to her is at hibited on account of some poison- this exposed point" of desire after ous quality of the fruit. But this is knowledge, independently of God. not conveyed in the terms. It is sim- The tree of knowledge was a symbol ply a weighing of the penalty against of the Divine knowledge, in which the violation, as in Ps. 2: 12, ":Kiss God was to be worshipped and obeyed the Son lest He be angry," as He by abstaining from it-and submissurely will be. As Gerlach says, sion was to be made to the Divine "This answer shows that the first word of command as the only rule of our, race sinned against a clear, of faith and practice. Thus, only known command." Rom. 5: 13. could the tree of life and all the 4. The tempter here replies with other trees be enjoyed. Here, therea positive contradiction of God's fore, the tempter tries his art-promwords. The penalty was in the ising knowledge apart from God —in strongest terms, "Dying ye shall disobedience of God-in spite of die." This is a direct denial of it, God. Here is promised a knowledge "Ye shall not dying die." This idea, of evil, by contact and converse therefore, is not, "It is not so cer- with it; while only God can thus tain as you imagine that such a dire- know it and be uncontaminated by ful consequence will follow;" but it. Here is the great trial of the it is certain that it will not follow. race. Herein is the foul temptation Here Satan appears as the father of of the adversary. "After that in lies,John8:44. OBSERVE.-(1.) God the wisdom of God, the world by is not the author of sin. Satan ap- wisdom knew not God," 1 Cor. 1: 21. pears as the tempter, insinuating his It is by consenting to be fools, in the evil suggestions and motives, while sense of Satan, that we become wise the human will appears as originat- in the Divine sense. He who knows ing the first sin of the first pair. this fundamental truth has attained Satan would have effected nothing to the essence of knowledge. "The by his temptations had not man wil- fear of the Lord is the beginning of 116 GENESIS. [B. C. 410O. wisdom. A good understanding dotus. Compare Luke 19:21.) The have all they that do His command- serpent makes use of man's conments." The promise to the woman sciousness, (which had been imparted was that they both should have their to him by God,) that he was destined eyes opened, in the very day of eating for a higher resemblance to the Dithe fruit, instead of dying in that vine nature, by means of which he very day-and that they both should should acquire full freedom from be as Gods, or God, (Elohim.) "The every temptation: and blinds him tree of knowledge is not that of life." with a deceitful resemblance, by To aim at knowledge where God has leading him to suppose this likeness forbidden it-or to refuse any limita- to God lies in freedom of choice tion of our knowledge-to aim at merely. Instead of striving after knowledge without faith, and in the true freedom, which consists in the very course of disbelief and denial mastery over incentives to evil, man of God's mind and will, is an aim sought, by a wrong road, the mere profanely to be as God. This spirit shadow of freedom-the right of invades and claims the Divine pre- being independent to choose good rogatives. The question here agita- and evil-to be his own master, by ted at the threshold of human history his own experience to know the is every way vital. Tf As Gods. Lit., good and the evil without considerGod. Sam. Vers., Arab., Pers., Saad., ing that it was through the power read, As angels. But thesense of the and love of God that he was free declaration is that, by this very from the power of sense, and so lord means, they should attain to the level of himself and the earth."-Gerlach. of God. This is the motive of self- The traditions of this transaction exaltation by a false self-reliance, not have been found in ancient mytholknowing that man's highest, truest ogies. Among the Greeks, it was dignity is in submission to God, as Prometheus who stole fire from the source of light and life. We heaven-and in vengeance Jupiter need not suppose, as some do, that ordered a woman, Pandora, to be Satan's promise was meant to be made of clay, who opened her box true in a concealed sense. It was a of diseases and evils upon the world. bold and gross falsehood-a decep- Apollo, the son of Jupiter, destroyed tion in terms that could come true the serpent Python, and was crownin no proper sense. True, they came ed with laurel. The garden of the to know good and evil in the bitter Hesperides, shut in by lofty mounexperience of evil, and in the deeper tains in Africa, was to be made acsense of good by its loss. But in no cessible by a son of the Supreme sense did they become as God by Deity who would carry off the goldthis means, or, in any way save by en apples of a mysterious tree in the grace. "God can know evil without midst, and would destroy the sercontamination. Man cannot. Sa- pent who guarded the tree. Such tan would persuade the man that scattered traditions are traces of herein he should be as God, to know these great historical truths which evil as well as good, and without found their way among the nations taint from it-that his holiness was at the dispersion after the Deluge. inviolable as God's, else God's must OBSERVE.-This is the order of be as flexible as his."-(Candlish7.) the temptation. 1st. The goodness XT Knowing. That is, ye shall be of Godmustbedisbelieved. 2d. The knowiing good and evil, as Gods. justice of God. 3d. The holiness of T Good and evil. "The serpent rep- God. Herein was the radical disoresents God as envious, as He has bedience of all law; for "the law is ever appeared to unbelief to be. holy, and the commandment is holy'Every Deity is envious, says Hero- and just, and good." B. 0. 4102.] CHAPTER III. 117 6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, f and did eat; and gave also unto her husband with her, g and he did eat. f 1 Tim. 2: 14. g vrs. 12, 17. 6. And when the woman saw. Sin plicit confidence, on the word of the entered first through the ear, listen- serpent, in opposition to the word of ing to the tempter, and now through God. Under such an influence"the eyes, looking upon the fruit yielding, instead of resisting, She which then seemed desirable. The took, etc. This was the act. Already woman had hitherto regarded it as she had fallen, in the departure of not to be eaten, nor even touched- the heart from God, before the act. on pain of death. The peace of God This was done without any compulhad kept her heart and mind through sion, and of her own choice, in view faith. Now, having let go the word of motives. The course of sin was of God, to give heed to the seducer, this-that she was tempted when she comes to regard the forbidden she was drawn away of her own lust thing in a wholly opposite light, till and enticed. Then, when lust conshe comes to idolize this very source ceived, it brought forth sin, and sin, of death. There were now three when finished, brings forth death, points of attraction to her in the (James 1: 15.) The essence of the sin tree. 1st. It was good for food. She was, not in the mere outward taking may have seen the serpent eating it and eating of that fruit, but in the with a manifest gratification. She positive disobedience of God's exregarded it, doubtless, as specially press command-in the face of all good for the awakened appetite. It His love-at the instance of an aniwas a carnal, sensual pleasure that mal-and in accordance with a biasstood first on the list of motives, phemous charge against God, thus " the lust of the flesh," 1 John 2: 16. choosing Satan and his teachings 2nd. It was pleasant to the eyes, lit., and promises instead of God. This a desire, delight to the eyes. "The was all sin, in one act. Offence in lust of the eyes," 1 John 2: 16. This this one point involved guiltiness of was now the increasing power of the all, (James 2: 10,) and deserved the temptation as it was wickedly enter- same condemnation as for a violation tained. Sam. Vers., desirable for of ten commands, or a thousand. sight, (i. e.,) to contemplate. Onk., T And gave also. As the fallen ana medicament, (i. e.,) something salu- gels became tempters of mankind, tary for the eyes. ~ And a tree. so the fallen woman became the Lit., And the tree to be desired to tempter of the man. Sinners bemake one wise. This is now placed come active emissaries of the arch last which had been put forward seducer. "The root and source of first-and it may still have been the all sin, therefore, is disbelief and prevailing attraction: "The pride of turning aside from God. Even as life," (1 John 2: 16,)-an ambition in on the contrary, the root and source regard to exalted wisdom. Some of all righteousness is faith." —Luread the verb, "to view," as a repeti- ther. "When sin is ripened in the tion of the former idea. But the heart by unbelief, the external act verb in this form means to make wise. of disobedience soon follows. This Eleven of the Psalms have their is the light in which the nature of title from a participial form of this sin is to be considered according to part of the verb, meaning "instruc- this its true magnitude —whereby we tion," or, (natrg.,) givi#ng instruction. all are ruined."-Luther. OBsERVE. She was now depending, with im-, (1.) Departure from the written word 118 GENESIS. [B. C. 4102.'7 And h the eyes of them both were opened, a and they klcew that they were naked: and they sewed fig-leaves together, and made themselves aprons. hvs.. i ch.2:25. of God, involves, also, departure 7. The immediate effect of this, from the Personal Word of God. transgression upon the fallen pair is The Spirit (says Christ,) shall con- here noted. It was, first of all, in vince men of sin, because they be- the direction of knowledge which lieve not on me, (John 16: 9.) (2.) The they had so wickedly aspired after, intellect, the affections, and the will in contempt of God and His law. were all involved in the sin. Man, The eyes of them both were openedas a rational and responsible being, unclosed, (as Satan had promised, vs. was created a free agent-though, in 5,)-and they knew-in the sense in his original holiness, he had a bias which they had not known it before, to what is good. He was so consti- (ch. 2: 25,)-that they were naked. tuted as to be liable to temptation They felt the shame of that nakedand sin through this freedom of the ness, (Rev. 3: 18,) which had carwill. Satan, and not God, was the ried with it no sense of shame in external cause of man's temptation, their innocency. They knew now (James 1:13-15.) God did not in- their nakedness as a guilty exposedterpose to prevent this, because He ness to Divine wrath-as a reason had, from eternity, a plan of redemp- why they should hide themselves tion which should display His infi- from the presence of the Lord God, nite grace in the Second Adam, with- even after they had covered their out doing violence to the moral con- bodily nakedness with fig-leaves. stitution of the first Adam. Instead See Ps. 34: 5. Sin brings miseryof objecting now that God has per- in anguish of conscience,.and a dismitted sin to come into the world by tressing sense of shame. Henceforth Adam, we ought to rejoice in the fallen man needs to have a confact that He has proclaimed a free science sprinkled with the blood of and full salvation by the Second Christ-purged from dead works to Adam: and that through Him, we serve the living God, (Heb. 9:14.) are promised infinitely more of glory A plan of atonement must satisfy and blessedness than our first father justice, not merely because justice is lost. Though we fell in Adam, we the essence of God's law, but because may rise by faith to a higher estate justice is also represented in the con in Christ-may become one with science of man himself, which is also Him-members of His body, of His a dim transcript of that law. Withflesh, and of His bones, and enter out this satisfaction there can be no into the joy of our Lord. " God did peace. The shame, however, did not' not create man without a possibility lead them to repentance. T They of sinning," says Peter Martyr, "be- sewed fig-leaves together. Rathercause such a state would not be suit- They fastened together fig-leaves. The able to the nature of any rational term here used conveys no such idea creature-since the creature as a as the use of sewing implements. It creature, remains infirm and feeble- means they plaited, or fastened to. and not entirely one with the Di- gether the leaves. This was a nat. vine rule, else he would be God. ural device. They could thus make Grace, indeed, could confirm him in themselves girdles of the leaves holiness; but this would be better twisted together —a broad wreath of appreciated on account of such a fal- them to fasten around their loins. lible state preceding." Thus man's attempt is first to cover B.. C. 4102.1 CHAPTER III. 119 8 And they heard k the voice of the LORD God walking in the g'arden in the cool of the day: and Adam and his wife 1 hid themselves from the presence of the LORD God amongst the trees of the garden. k Job 38:1. 1 Job 31: 33; Jer. 23: 24; Amos 9: 3. his own shame. But herein he tes- of the day. Heb., In the wind of the tifies that it needs to.be covered, and day. The term here used for wind he is to find that God has a better is the word for Spirit. It is usually covering for him. The skins of understood here of the evening, as slain victims are provided for him, the time of the cooler air after the and they speak of sacrifice and blood sun has set. The narrative may reas necessary, (vs. 21,) "He that cov- fer to the same threefold aspect of the ereth his sins shall not prosper," etc. Godhead as appears in the creation What flimsy leaves are our excuses by the Word and the Spirit. Calvin for sin! What filthy rags are our says, "A notable symbol of the presrighteousnesses for a covering! (Isa. ence of God was in that gentle 64:6.) OBSERVE. —The flesh had breeze." Chardin says that among gained the mastery over t t. the Persiaus the evening breeze is e rmain a ecomecarnal. still called "the wind of the day," 8:6. (Vol. iv., p. 48.) T Hid themselves. It was not that God had, as yet, de14. CONSEQUEICES OF THE FALL nounced his wrath that they fled -THE CURSE UPON THE SER- away. It was the shrinking away PENT. Ch. 3: 8-14. of their own shame, remorse and fear. It was all from conscious guilt. 8. Such a frail covering of their So sin drives us to shun G(od-to own could not avail them when seek escape from His notice, and Geod's voice was heard. "Moses from His presence, and even from here relates that which manifestly His favor. Even when we hear the remains in human nature, and may gospel voicu of Him who went about be clearly discerned at the present doing good we shun it and cannot day. The difference between good receive its glad tidings, because we and evil is engraven on the hearts are held by this instinctive dread of of all. (Rom. 2:15.) Calvin. T The God which belongs to the sense of voice. The Personal Word of God sin. So the wicked servant in the was the agent in the creation. And parable, "I knew thee that thou here it was the voice walking about- art an hard man, etc., and I was as a personality, or the sound (wvv)) afraid and went and hid thy talent of His footsteps, or rustling of shrub- in the earth," (Matt. 25: 25.) But bery where He moved. Onk.-The how ruinous to flee where there is no voice of the word of the Lord. But escape. How foolish to flee where most probably there was an audible there is offered mercy. t Amongst utterance and a visible presence, the trees. Lit., In the midst of the from which the guilty pair hid away. trees-amongst which they had sinSome refer it to thunder, and under- ned. They could find only the stand the walking to mean the wax- memorials of their sin, even in the ing louder and louder of that sound. beautiful thickets, and groves, and But it is the Lord God in the char- bowers of Paradise. But for their anter of Judge. See I Kings 14: 6; wicked disobedience these had all 2 Kings 6: 32. Yet no harshness or been theirs to enjoy. Now they severity is here. The change was furnish no enjoyment. They fly not in God, but in themselves and to them for a screen from God's their relation to Him. - In the cool sight. 120 GENESIS. [B. C. 4102. 9 And the LORD God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden: m and I was afraid, because I was naked; and I hid myself. 11 And he said, Who told thee that thou wast naked? Hast m ch. 2: 25; Exod. 3:6; 1 John: 20. 9. What now was said by the of- 10. While the Divine word said fended God to the fallen pair? He only " W7here art thou?"-without only asked of Adam, (the head,) the mentioning the name-Adam replies, simple question, Where art thou? knowing who is sought. Lit. — Doubtless God was come near now- was afraid, because naked (am) I. was intent on an interview with the Adam's reply is full of evasion. fugitive pair-was calling them to He confesses not his sin, but only his account, as their consciences plainly fear and shame at his bodily nakedtestified. This made these words so ness. The question just asked had severe and alarming. However given him opportunity to own his they might often have been uttered sin and misery. His sense of bodily before, when all was peace, they nakedness is indeed the sad proof of carry with them and in them now, his nakedness of soul, that could not the terrors of judgment. So the any longer bear the sight of God. word of God shall call out all sin- And now fear has taken possession ners from their hiding-places to the of his soul where all was peace bejudgment-and they shall seek ref- fore. And as "perfect love casts out uge in vain from the wrath of the fear," fear shows the love cast out. Lamb, (Rev. 6:16.) Now, however, But the prodigal, in rags, ought to God graciously calls us, and bids us go to his father. Thus only can he not fear, nor hide away, but come to get the best robe, and ring, and Him, and take refuge in Himself. shoes, and welcome. We are called The office of the Law is to search us by Jesus Christ to buy of Him white out, and expose our sin, (Rom. 7: 9.) (pure) raiment that we may be The office of the gospel is to point clothed, and that the shame of our us to the only righteousness, (John nakedness do not appear," Rev. 3:18. 1: 29.) The sense of sin is to drive What are the fig-leaves sewn tous unto Christ, not away from Him. gether by us to cover us in the presThough both Adam and Eve had ence of God? God Himself must sinned, and Eve first, Adam is first clothe us with clothing of His handisought out, as the head of his wife, work, (vs. 21.) and of his posterity. 11. The answer to Adam's evasion OBSERVE.-(1.) "These words of draws out the truth-probing the God show His love towards our fallen heart to the very depths. ~ Who race-showing that God will seek told thee, (lit.,) that naked (art) thou? after man, and will call him back, Whence did you get this knowledge? after he has sinned that He may dis- You who have been madly grasping pute with him, and hear what he after the tree of knowledge-you has to say. All this (properly un- have found out this nakedness of derstood,) was a sure signification of yours-and howo? It was only the grace. For although these words sinful act that gave them this sense were legal and judicial words; yet of shame, and this fear on account they set before Adam and Eve a of it. Shrinking from the presence hope, by no means obscure, that of God, along with shame, fear, and they should not be condemned for- falsehood is the bitter first fruit ever."-Luther. of sin. Herein is death, as the B. C. 4102.] CHAPTER III. 121 thou eaten of the tree whereof I commanded thee, that thou shouldest not eat? 12 And the man said, n The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, o The serpent beguiled me, and I did eat. n ch. 2: 18; Job 31: 33; Prov. 28:13. o vs. 4; 2 Cor. 11: 3; 1 Tim. 2: 14. threatened separation from God-the feet of the law when it is beheld spiritual death, which involves also without the gospel and the knowlthe physical dissolution-and which edge of grace. It leads to despair carries with it the death eternal, to and final impenitence." — Luther. the unrepenting and unrenewed sin- OBSERVE.-Adam was not deceived ner. Adam, as yet, knew not how as Eve was, by the serpent. He this very shame and fear betrayed took the woman to be his God. See him. Conscience, no longer approv- I Tim. 2:13, 14. ing but condemning, had begun to 13. God will now hear the woman gnaw in his soul. t Hast thou eaten? also before pronouncing the sentence. Thus closely is he followed up Rash and foolish as is the plea of and forced to the acknowledgment. Adam, He will not dispute further Here he is pressed with the strictest with him, but turning to Eve He inquiry which calls for a definite says, " What is this thou hast done?" answer, yea or nay. The Gr. vers., He will give her, also, opportunity "Of which I commnanded thee of this for confession and repentance. So alone not to eat." God would also with Ananias and Sapphira when force upon his conviction the fact confronted by the apostle in the that this transgression was the cause early history ot the New Testament of his sense of nakedness, and that church, (Acts 5: 3, 8.) " For Adam he had thus, indeed, sadly attained to was first formed, then Eve," (I Tim. "the knowledge of good and evil." 2: 13.) Adam was set up as head 12. Instead of humbly confessing of the race, and ought to have rehis own sin and shame, the man garded God rather than make a God seeks to throw the blame on the of the woman. "And Adam was woman, and on God Himself. "A not deceived, but the woman being lively picture of corrupt nature is deceived was in the transgression," presented to us in Adam from the 1 Tim. 2:14. She who was given moment of his revolt."-Calvin. Now to the man by God as an help, meet, he breaks out into coarse blasphemy. or suitable for him, was allowed by As much as to say, " Had it not been Adam to lead him to destruction. for the woman I should not have t The serpent beguiled me. The wosinned. It is all your own fault for man casts the blame upon the sergiving me the woman to be a tempter pent. And doubtless the serpent to me." So "we also, trained in the was the malicious agent in the transsame school of original sin, are too action. She acknowledges that a ready to resort to subterfuges of the brute has led her away from the good same kind."-CGalvin. So the natural God and Father. But she palliates heart is found reproaching God, as as much as to say, "If it had not the author of its corrupt nature, and been for the serpent whom you as at fault for allowing sin in the made with such beguiling powers world: rather than humbly confess- and arts, I would not have sinned." ing the sin, and gratefully accepting Or, "I received from the serpent the free salvation. "This is the ef- what thou hadst forbidden. The 122 GENESIS. [B. C. 4102 14 And the LoRD God said P unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and q dust shalt thou eat all the days of thy life: p Exod. 21: 29, 32. q Isa. 65: 25; Mic.: 17. serpent, therefore, was the impos- thou, etc. At first "the serpent was tor."-Calvin. Beguiled me. Led more subtle than all the beasts of me astray-deceived me by flatter- the field," (Gen. 3:1.) Now he is ing lies. But who compelled Eve to cursed above, (or from) them. The listen to his seductions, and to con- idea is not that he was to be more fide in them more than in the word cursed than the other animals, of God?-C'alvin. This confession (though the particle has commonly betrays her sin and shame. OB- this comparative force,) but he was to SERVE.-God has appointed a day be distinguished among the animals for a public and final judgment of by this curse. It is so-that the ser_all men, that all may be judged in pent is shunned and battled with by righteousness, and that He may be the other animals. OBSERVE.-God fully vindicated before the universe, here evidently takes part against (Acts. 17: 31.) the serpent, and thus plainly indi. 14. God speaks to the serpent in cates His purpose of redemption, very different language from His T Ulpon thy belly. Many infer from calls of tenderness to Adam and these words that the serpent had Eve. He pronounces at once upon hitherto walked in some erect posthe tempter the sentence of judg- ture-at least with head and neck ment.-Luther. " This was because erect-and that this mark of degrain the animal there was no sense of dation was now set upon the form sin, and because to the devil He of the animal serpent —that it should would hold out no hope for par- crawl entirely prostrate. Others don."-Calvin. The curse which think that its natural condition was here is directed upon the serpent now converted into a disgrace and reaches farther, and is meant to ter- punishment. But it could be only minate upon Satan himself. It was a token of Divine displeasure for the fulfilled symbolically upon the ani- sake of mankind; unless we may mal, and whether his form was de- suppose that the animal who was so graded or not, the human race car- eminently subtle, possessed such inries everywhere an inborn aversion telligence before the fall, as to feel and hostility to the serpent tribe, as the degradation-and that it was a striking memorial of this sentence. now lowered in the order of being. The guilty pair looked upon the an- Besides, here was a prophetic intiimal as the source of their ruin, and mation of the victory which is for their sakes it was needful that promised in vs. 15, over the Old Serthey should see the curse visited upon pent, which is the Devil, even Satan. the agent of the temptation. It was As extending through the animal also right, every way, that the ani- serpent to the devil, it would express mal should be cursed on man's ac- the humiliation, and contempt, and count for having served to lead him shame which should fall upon him. into transgression. So even the Rom. 16:20," And the God of peace ground is cursed for man's sake. shall bruise Satan under your feet And "the whole creation groaneth shortly." [ Dust shalt thou eat. and travaileth in pain waiting for Bochart understands that, because it the adoption-the redemption of our creeps upon the ground it takes the bodies,' (Rom. 8: 22.) Cursed (art) dust with its food. (Hier. i., ch. 4.) B. C. 4102.] CHAPTER III. 123 15 And I will put enmity between thee and the woman, and between r thy seed and s her seed: t it shall bruise thy head, and thou shalt bruise his heel. r Matt. 3:T; 13: 38; 23: 33; John 8: 44; Acts1 13 10; 1 John 3:3. s Ps. 132: 11; Isa. 7: 14; Mic. 5: 3; Matt. 1: 23, 25; Luke 1: 31, 34, 35; Gal. 4:4. t Roin. 16: 20; Col. 2: 15; Heb. 2: 14; 1 John 5: 5; Rev. 12: T: 17. Isaiah, when describing the new cre- pent is entirely changed since the ation of things under Christ says fall. And this would seem to agree that dust shall be the serpent's meat; with the narrative foregoing where Isa. 65:25. "Thine enemies shall he is represented as attractive and lick the dust," is expressive of utter fascinating. ~ All the days of thy vanquishment. (See Micah 7:17.) life. Perpetually, until he shall be Luther thinks that we are here cast into the lake of fire, Matt. taught that the nature of the ser- 25: 41, 46; Rev. 12: 9; 20:10. PART II. From the First Promise to the Flood. ~ 15. THE FrRST PIoMISE OF A carried out, and with victorious re. MESSIAH~-CuRSE UPON THE WO- sults to " the seed of the woman." MAN AND THE MAN. Ch. 3:15-19. Some take the phrase, " seed of the woman," to mean posterity in gen15. The curse is now extended so as eral. This is the widest sense. But plainly to apply also to the devil, and it is not strictly true that all the so as to become a promise to man- human family have kept up this kind. The natural enmity which enmity against Satan: and it is not exists between the human race and the human race as such which desthe serpent race, is a type, in out- troys Satan. " For this purpose the ward nature, of the higher truth- Son of God was manifested that He and ought to be a reminder of it to might destroy the works of the men. As this was spoken as a curse devil," 1 John 3: 8. This He has against the tempter, it was plainly in already done virtually by His cross. favor of the woman, and was so far (See Heb. 2:14.) " He spoiled princian encouragement as to the result. palities and powers, and made a show The seducer had appeared in the of them openly triumphing over them form of a serpent, (when the serpent in it," Col. 2: 15. Though the kingwas as an angel of light,) and the dom of light should at length trifriendship of that tempter had proved umph over the kingdom of darkness, ruinous to the race. But these rela- yet a person is here referred to. tions were to be reversed. Enmity "HE," the personal pronoun, which should take the place of that fatal is sometimes used as a title of God, friendship. This should extend to as against ido's, who are not persons, the respective races, showing the but things. "Art not thou HE?" far-reaching results. T Between thy Jer. 14:22. Bishop iLorsley sugseed. Wicked men and devils. This gests that the phrase, "seed of the transaction affected the whole race woman," fixes the reference to of man also. The general idea is Christ, as it no where else occurs, plain —that between these respective and He was most peculiarly "the races this mutual hostility should be seed of the woman," as He had a 124 GENESIS. [B. C. 4102 human mother and no ILuman father. forward to the Chief Head of the " It is singular to find that this sim- race'th-e —Sonsd —-td-~am - Jesus pie phrase, coming in naturally and Crist. The personal seed-the ser. incidentally in a sentence uttered four vant of Jehovah-the coming one — thousand years before the Christian He shall bruise thee (as to the) head. era, and penned at least fifteen hun- So fatal against Satan should be dred years before Christ's advent, the power of Christ as Mediator describes, exactly and literally, Him and Redeemer. As the serpent is who was made of woman without destroyed by crushing the head the intervention of man, that He where its poison lies, so Christ might destroy the works of the would trample upon Satan so as to devil."-l~urphy. All the wicked crush his poisonous powers in the of our race are the seed of the ser- earth, and give His church victory -pent, (Matt. 13: 38; John 8:44,) and over Satan's hosts. "The God of they all shall have their lot with the peace shall bruise Satan under your devil and his angels (Matt. 25: 41,) feet shortly," (Rom. 16: 20.) Satan if they continue incorrigible and un- is to be bound and cast into the lake believing. And all the good have of fire, (Rev. 20:10.) Christ beheld an affinity with Christ, and shall Satan as lightning fall from heaven, share with Him in His glory and (Luke 10:18.) He is called "the joy. Christ and His people are often prince of this world," and is judged, referred to in the Prophets as a con- or condemned, (John 16: 11.) ~[ He plex Person —Head and members. shall bruise. Some editions of the He shall conquer Satan and his Vulgate read, she; and this is pleaded hosts, (Isa. 42 1.) Jesus Christ is by the papacy as referring to the the Head of the body. He is ex- VIRGIN MARY-by whom, indeed, pressly "THE SEED," as Paul has they have crowded out Christ and shown, (Gal. 3:16, 19.) T It shall are leagued with Satan. ~ And bruise. Literally, "HE shae'tc. thou shalt bruise him (as to the) heel. As yet the Personal - Del]iverer was This is the temporary and remote not clearly set forth; though Eve power which Satan was to have over seems to have been led to expect a the church-" the body of Christ," son as the Promised One, (Gen. 4:1.) but onlyi the,. tremiies, not at This Protevangelium-or first gospel the heart. Thus he was allowed to -took its shape from the immediate afflict Christ in the flesh as his great circumstances, and it is clothed in antagonist, tempting Him, -and the drapery of the scene, so as to be bruising Him, departing from Him intelligible to those of that time, but only "for a season," (Luke while it would stand on record to be 4:13.) Thus he would worry and developed in its deeper sense, after- annoy His people with afflictions, Wards, in the advancing light of the temptations, and persecutions. But gospel. Christ, the Messiah, was it should be at the heel-passinglyafterwardsg smore~it elnctl set forth, and where the wound is most harmThe promised seed was resrictfed to less, and least of all fatal. the seeed of Abrahia-Zthen' further OBSERVE.-(1.) Though Adam and. to the'faimliy' "f JufdhithienT at Eve did not fully understand the lengoth' to thi6e house -o l)lid7B - promise; as we suppose, at first, it stERTVE We' s in.Qlp op hetic was couched in such terms as to be promise of- Christ connected with most intelligible to them, and the e~i~iof fthe four' grt'heppOi if the general sense of it was apparent. pa;iarical' history;'? te Fall-the We may reasonably infer from the Foi'dib the Cfovenant withAibralhi' sequel of the history that they emanhfhie'oius " from.' Egypt lone with braced the promise by faith-as Abel eachrf.t e hheahihds of thIerace^: clam, did-in their household, (Heb. 11:4.) Noah, Abralam. and thesQpWnting (2.) Satan had fallen and been con B. e. 4102.1 CHAPTER III. i12 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; u in sorrow thou shalt bring forth children: w and thy desire shall be to thy husband, and he shall x rule over thee. 17 And unto Adam he said, Y Because thou hast hearkened unto the voice of thy wife, z and hast eaten of the tree, a of which I commanded thee, saying, Thou shalt not eat of it: b cursed is the ground for thy sake; c in sorrow shalt thou eat of it all the days of thy life; u Ps. 43: 6; Isa. 13: 8; 21: 3; John 16: 21; 1 Tim. 2: 15. w ch. 4:. x1 Cor. 11: 3; 14: 34; Eph. 5:22, 23, 24; 1 Tim. 2: 11, 12; Tit. 2: 5; 1 Peter3:1, 5,6. y Sam. 15:23; z vs. 6. a ch. 2: 1T. b Eccl.: 2, 3; Isa. 24: 5, 6; Rom. 8: 20. c Job 5: 7; Eccl. 2: 23. demned before. But now this curse nize him as superior and be subject to is pronounced upon him for the sake him. So Sarah called Abraham lord. of our first parents and their race, to The husband is head of the wife as show that he is God's enemy as well Christ is Head of the church, (Eph. as man's-and to make us rejoice in 5: 23.) She who was given to man Him who was to come. " They hear from his own side as part of himself, God declare that He has put them and a help suited for him, became into the ranks of a constituted army his immediate tempter, and now she against their condemned foes, and is to be "the weaker vessel," and that too with the hope of an Al- her glory is to be in her dependence mighty help which the Son of God and trustful confidence. This is -the seed of the woman-should thought by some to include rather a bring unto them."-Luther. See 1 prediction of that servile, degraded John 2: 13; Luke 2: 21. condition to which the sex should be 16. Unto the woman, etc. What- reduced, as it has been in the East. ever curse is now denounced against But, doubtless, it looks also to the the woman, hope has already sprung altered condition of things in which up to mitigate the penalty. After the woman was to be reminded, such a sentence against the enemy, by her secondary position, of her the race needs not despair. Liter- primary part in the first transgresally, Multiplying I will multiply thy sion. Christianity has always elesorrow, etc.,-I will surely, (or great- vated-the female sex, but the Scriply,) multiply, etc. She should have ture has never claimed for them an sorrow and pain as a mother, yet she equal share in government. should still retain her sex-still be 17. Adam is now sentenced last a woman and a mother-and what as he was last in the transgressionl is most and best, she should be a Adam is cursed for yielding to the mother with reference to the prom- temptation, and is not excusable beised seed. Though she should have cause tempted, (James 1: 13-15.) sorrows peculiar to her sex, yet this But it is plain that not only he but would be only in order to the coming his descendants with him are cursed. of the Pronised Deliverer through This was just and right according to her. Here, we see, there was a bless- that constitution by which all the ing along with the curse. ~ And race may be viewed as in the loins thy desire (shall be) to thy husband, of their first father. But as it was etc. Similar language is used to only constructively their personalact, Cain in regard to his birthright God has been pleased to place the superiority over Abel, (ch. 4: 7,) and sentence of the race on the ground the meaning seems to be-Thou of a legal imputation, accounting it halt look up to th s band —re-g- as if it had been their personal acta 126 GENESIS. [B. C. 4102. 18 d Thorns also and thistles shall it bring forth to thee; and e thou shalt eat the herb of the field: 19 f In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken:. g for dust thou art, and h unto dust shalt thou return. dJob31:40. ePs. 104:14. fEccl.:13; 2Thess.3:10. gch.2:7. h Job 22:26; 34: 15; Ps. 104: 29; Eccl. 3:20; 12: 7; Rom. 5: 12; Heb. 9: 2T. and this in connexion with the toil. So said the apostles, "If any natural constitution by which they would not work, neither should he are one with Adam. And so over eat," (2 Thess. 3:10.) But labor against this He is pleased to set to though compulsory is also healththe account of all believers the fin- ful, and gives employment to the ished work of Christ, as though it mind, so as to conduce to the highwere personally their work. And est happiness. The sleep of the lathis, in connexion with that spiritual boring man is sweet, (Eccl. 5: 12.) constitution by which they are made And a blessing is pronounced upon one with Christ. N[ Hast heark- the laborers in Christ's cause, for ened. Adam's excuse is here refer- they rest from their labors, and their red to, and shown to be vain. I-e is works do follow them, (Rev. 14:13.) condemned because he heartened to Yet this sentence includes all the her voice instead of to the voice of sorrows and pains and sweating toils God. T Cursed (is) the ground for to which men are subject in gaining thy sake. A great change passed a livelihood. And it is meant that upon the earth. No longer was our daily and hourly troubles and Adam to till a Paradise. The curse hardships and privations should reupon the ground really fell upon him, mind us of our sin. But labor is (vs. 18,) and all his labor and toil honorable, and not to be despised, were to remind him of his own griev- now under the gospel of Christ, who ous fall. EI- was doomed now to made labor and sorrow sacred and labor and sorrow. Yet this curse of sweet, and turned the curse into a labor carried in it also an element of blessing. This applies to all honest blessing for the fallen race-for to labor, and not to husbandry alone. man, as fallen, idleness and indolence T Bread. A general term for food. are the greatest curse. r Till thou return. Here is the great 18. Thorns, etc. Heb., Thorn and leading item of the curse-death. thistle, (collectively.) This shall be And all along, the man, in his daily the spontaneous product of the labors, is returning to the ground. earth. T To thee-instead of all the He has become mortal by sin, and fruits of Paradise, (Heb. 6: 8.) And he must be in some sense a laborer often thy greatest toil shall get only till death. Yet death itself, tho gh a bare subsistence. If Thou shalt given here as a curse, is converted eat the herb of the field. This may by Christ into a blessing to his peobe understood as a promise that the pie. So he bruises Satan in the very field shall nevertheless yield its head. Death is now to them the herbs for his food-or as part of the only avenue to eternal life and curse-that he shall come down so blessedness, when all these labors low as to eat like the brutes the shall have an end. It is only till herbage of the-field, instead of all then.'Thus death becomes our most the choice fruits of Paradise. happy exchange of worlds, and all 19. In the sweat, etc. The Divine that are Christ's sleep in Jesus, and constitution in this fallen state is he guards their dust as precious. that men shall gettheirod their food For. A reason is assigned why B. C. 4102.] CHAPTER III. 127 20 And Adam called his wife's name Eve, because she was the mother of all living. 21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. the body is to return to the ground, 1 ~ 16. THE FALLEN PAIR CLOTHED because man was made of the dust -DRIVEN FROM PARADISE. Ch. of the ground, (Gen. 2': 7.) Eccles. 12. 3:20-24. Though spiritual. and eternal death are not mentioned here, they are im- 20. The first act of Adam under plied-in all the shame and fear and the curse is here recorded. Here we remorse and falsehood. It is plain may look for the impression made that if Adam had not sinned, he and upon him by the curse. It speaks of the race, who had their trial in him, faith and hope. He had already would have lived foreVer, (vs. 22.) called his wife's name Isha-" woOBSERVE.-WVe see that as the man," (ch. 2:24,) to designate her race was in Adam, so it sinned in relation to man. Now he calls her him, and fell with him in his first by a new name, expressive of her transgression. It is not a condem- new relation as just revealed in the nation merely for Adam's sin, which promise. He calls her name bt we suffer, as if we had been entirely (Havah) E (Gr. life) and the rawithout implication in it, but we are son is assigned, whether by Moses or counted as having acted in our first by Adam, probably the latter, befather. This was the divine consti- cause she was the mother of all living. tution, and infinitely just and good. This is the confession of Adam's' No one of us cod fairly complain of us could fairly compn of he our representative's facilities and op- cme through Eve. And already portunities in this probation of the At:s m nhis wife the divinely race. Who shall claim that he him- constituted mother of the living seed, self would have done better, or would by whom the victory over death was now do better, standing in Adam's to be achieved. "In Him was life." place, than Adam did for him. Some " I am the Life," "the Resurrection argue that the death denounced as and the Life," "the Bread of Life." the curse of sin was simply physical "He that liveth (after death over death, and that the opposite, namely, death,) and hath the keys of hell and life, undying existence, was the re- of death," (Rev. 1:18.) It was as ward of obedience; and that accord- yet only an indistinct conception of inglythe wicked are to be annihilated. the promised seed, but that Eve But 1, annihilation is not " everlast- should be the mother through whom ing punishment," which the wicked should come the victorious " seed of are to suffer. It is rather a release the woman." She is the life-mother, from punishment, by blotting one the mother of all living ones. The out of existence. It is the cessation Pers. and Saad. read, "of all inof punishment by the cessation of telligent beings." But rather, of all existence. 2. Life, as mere existence, the living ones, in the spiritual sense. is not necessarily a reward, for the And however indistinctly Adam may existence may be miserable, and will as yet have comprehended this, in its be if it have in it no spiritual life, as fulness, the name expresses his faith something higher and better than the in the great Messianic idea, and it physical existence. Hence as spirit- stands on record to be opened in its ual life, in the likeness and favor of deeper meaning by the advancing God, is the reward of obedience, so light of the Old Testament gospel. spiritual death, in alienation from 21. Here is next recorded the first Qod, is the fruit of disobedience. act of God towards the fallen pair 128 GENESIS. [B. C. 4102 22 ~ And the LORD God said, i Behold, the man is become as one of us, to know good and evil. And now, lest he put forth his hand, k and take also of the tree of life and eat and live for ever: i ver. 5. Like Isa. 19: 12, and 47; 12, 13; Jer. 22, 23. k ch. 2: 9. since their sentence. The Lord God promise. As though he had said, made coats of skins; literally, gave " Lo, see what man has now attain. coats. The term means commonly ed. This is the sense in which the to appoint, ordain. This is so par- man has become as one of us-to ticularly recorded to show that it was know good and evil." Or it is a conby divine direction, and in connex- trast here drawn with his unfallen ion with the events just narrated. estate: Lo, the man was as one of It can scarcely be doubted that the us, to know good and evil; and now skins were those of animals appoint- lest, etc. These are the commonly i D sacrfice, an tlat sich a cov- received views of the passage. er'flfmgwas~signify to them their This verse may be better underneed of the propitiation which alone stood by regarding its close relation could cover sin, and take away shame, to the preceding. Jehovah had just and which was to come by the death now signified to the fallen pair the of the Lamb of God-the Prince of method of His grace, by vicarious Life. Since the fall this blodshed- blood-shedding,and clothing with the ding woul the only acceptable victim's skin. And now, upon this m ot i MV, 1Ntil1 in significant symbolical transaction, the''greaTsinoffering. So we find He regards the man as having acAbb.giginAg7.si..tnma.o rgmg. cepted the proffered atonement, and And there is no record of the first in- as having thus become an heir of stitution of sacrifices, if not here. the promises. Behold the man clothAnd nowhere would it be so natural ed, and in his right mind. He has as at this very point. Here by this indeed, now by grace, become what appointment of animal sacrifices, Satan falsely promised —as God. they had a further intimation than "Beloved, now are we the sons of before of the plan of salvation, and God." He is partaker of the divine here they would get* an idea of the nature," and has put on the new man, necessary and blessed application of which is " renewed in knowledge, after the benefits to themselves, by put- the image of Him that created him." ting on the skins as clothing to cover Col. 3: 10. The man sees, in the their nakedness. So Christ invites, slain sacrifice, the expiation promiscommands us to buy of Him white ed; and in the clothing of skins, he raiment, that we may be clothed, accepts by faith the sacrificial proetc, Rev. 3: 18. The charm of this vision as the only covering for his too is that it is God's plan. Christ sins. And now God, in His Redempis the Lamb of God. God clothed tive name, Jehovah, passes upon the them, Isa. 61:10. repentant and believing Adam this 22. Lo, the man has become. Some verdict of acceptance. take this to mean, " Behold, the man But now, in this new estate, under has set himself up as God." As the this altered dispensation of grace in tempter wickedly suggested that he Christ Jesus, it is no longer allowed should be as God, to know good and to man to take the sacrament apevil, this is what man aimed at, pointed under the economy of works. and became at heart. Or, the Lord " Lest he put forth his hand and take God calls attention to the condition of of the tree of life, and eat and live forAdam in the light of Satan's false ever;" lest he seek to live any more B. C. 4102.1 CHAPTER III. 129 23 Therefore the LORD God sent him forth from the garden of Eden, 1 to till the ground from whence he was taken. 1 ch. 4: 2, and 9: 20. by the works of the law, instead of less was their condition, except for by the hearing of faith; therefore, the promise of the Saviour; that they he must be put forth from that nat- might be shut up to a simple reliural garden of Eden, so as to attain ance on Him as the only way to reby grace through faith to the spirit- cover the life they had forfeited, and ual paradise of God above, (Rev. thus look longingly for the promised 2:7.) Thus the man would be shut seed of the woman. See Gordon. up unto the faith-excluded from a As Adam had forfeited the life of system of salvation by works, and which this tree of life was the sign, made to feel his entire dependence he had forfeited all right to the saon Him who is "the Way and the cramental partaking of it, and was Truth and the Life." But this is therefore justly excommunicated the man Adam in his individual from the paradise. The Divine apcharacter, and no longer in his rep- pointment had been that life immorresentative capacity. Yet all by the tal was to be enjoyed in connexion like faith may live. (See Dr. Cand- with the partaking of this tree as lish and McDoncald.) This view will the symbol and sacramental seal of be more apparent if we consider, 1. the covenant: and here is simply The connexion in which this lan- God's declaration that this covenant guage is spoken, not immediately has been broken by man, and this after the fall, and as a part of the constitution is to be broken up. The sentence, but immediately after the church in Paradise is no more. It clothing of skins, and as part of was not the mere eatinif that tree the fruits of redemption. 2. It re- that could give immortal life, for it fers to the man in his individual ca- had been partaken by them, and yet pacity, and not to the race. 3. It is death had ensued by sin. God would followed by an exclusion from the also now exclude man from that seal of the covenant of works, which which might be a vain confidence to is now supplanted by the covenant him, and a delusive hope in the outof grace. 4. It occurs after Adam ward sign. gave the name to Eve, which signi- 23. Therefore. To abolish that fled his faith, calling her the mother original constitution, and to declare of all living. 5. It is said, He is be- the covenant of works void by the come as one of us. Here is the coun- fall of man, the Lord God cast him cil of grace at the new creation, as at out-sent him forth from the garden the old creation, ch. 1, bringing to of Edlen-(drove him out, vs. 24,) by view the different persons in the force- however reluctantly they Godhead. And here the man is said might leave it-to till the ground. to have become as one of us. Alting This was the Divine appointment, understands that this refers to the that instead of tilling the rich and second person of the Godhead and fertile garden of Paradise, he should hints of the God-man, and of the like- by hard labor till the ground outness to Christ. * side of the garden- the outside It was therefore a most gracious ground, or region where he had been and merciful procedure on the part created, and from whence he was of God to drive our first parents from taken to be placed in Paradise. OBthe garden of Eden, to place them SEXRV.-(L) There was mercy even beyond the reach and even the sight in this expulsion from the garden; of the tree of life, that they might for living forever now in this isdlea therefore feel how helpless and hope- estate of sin and misery would harv 6* 130 GENESIS. [B.C. 4102 24 So he drove out the man: and he placed mat the east of the garden of Eden n cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. m ch. 2:8. n Ps. 104: 1; Heb. 1; T. been only the curse of Cain infinitely butes or the most exalted agencies prolonged, (ch. 4:15,16.) (2.) Though in combination with humanity. In the fallen pair were driven out from this wondrous, complex Person, therethe garden, they were driven out fore, would be dimly shadowed forth clothed-provided with the clothing the God-man —" the Lion of the tribe which God gave them, as symbolical of Judah." So in the temple God of a vicarious righteousness. had His seat between the cherubim. 24. So, etc. The act of expulsion His visible presence in a cloud was is here repeated. ~, The cherubim — seated on their wings over the mer(and he placed, lit., caused to dwell the cy-seat. So God was there at the cherubim, and the flaming sword un- gate of Eden to commune with fall. folding itself to keep the way of the en man from between the cherubim, tree of life.) This word is found nine- the symbols of His incarnate presty-one times in the Old Testament, ence. The human face, among those chiefly in the plural, more rarely in features of most exalted attributes, the singular. Here it is the cherubim would be a symbolic representation as something already known, though to man of the glorious coming One, the word first occurs here. The use and of the glory to which man should of the terpn symbolically would im- attain through Him. In the visions ply the existence of the real crea- of John we find a further developtures; either as a complex person, ment of the idea belonging to these or perhapiinly in the constituent same cherubic forms. The four livanimal types named. From the use ing creatures, unhappily rendered, of the verb shakan, conveying the "the four beasts," appear in the heavidea of shekinah, as the visible mani- enly state as prominent in the worfestation of the Divine presence, we ship, and associated with the four understand that the place of divine and twenty elders. They are disworship was shifted from within tinct from the angels, and they seem, the garden to the outside. But along with the elders, to represent though outside, it was at the gate. that highest style of life to' which Here they appear as mediating be- the redeemed church attains in tween the tables of the law enclosed glory, as one with Christ, Rev. 5: 6in the ark and the shekinah, or visible 14; 7:11; 14; 3. See also Exod. presence of God enthroned above 25: 18; 26:1, 31. Num. 7: 89. Ps. their folded wings. This would 80:1; 99: 1; 18:10. Ezek. 1:5; seem therefore to have been here a 10:2. 1 Kings 6:23, 29, 35. It is symbol of the Divine human pres- now established that composite anience. These may have been living mal forms, such as the cherubim of creatures, or glorious symbolical Scripture, and what was probably a forms. To Ezekiel they appeared traditional imitation of them-the only in vision. As regards their winged human-headed lions and form, they were the combination of blls of Nineveh, and the sphinxes the highest orders and offices of life of Egypt, were intended to reprein the creation. The four living sent beings, or a state of being, in creatures in a complex person-the which were concentrated all the pelion, the ox, the eagle, and the man culiar qualities and excellencies in one, (Ezek. 1: 10,) as types of the which distinguished the creatures highest animated beings, seem to entering into the combination.have symbolized the Divine attri MoDITonld. Creation and Fall, p. 474. B. C. 4102.] CHAPTER IV. 131 CHAPTER IV. AND Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. Accompanying this composite being tree of life." " Blessed are they that or symbolic form was the flame of a do His commandments, that they sword turning itself about-the flash- may have right to the tree of life," ing of a brandished sword-symbolic Rev. 22:14. of the Divine law; "the sword of OBSERVE.-1. There is no hint in the Spirit, which is the word of this only primitive history of our God," actively operating as it was race, that different portions of the flashed and brandished in connexion human family proceeded from differwith this complex, personal cheru- ent pairs of progenitors, but there is bic form. This whole figure would all along the clearest presumption of represent therefore the personal word only a single pair-Adam and Eve, along with the written word, the law from whom all mankind have de. along with the gospel. Mercy and scended. truth met together, righteousness 2. The church of God already existand peace kissing each other, and ed in the family of Adam, and puboperating in perfect harmony, to keep lie worship was required and perthe way of the tree of life. The way formed at an appointed place, and of life was hitherto represented by with appointed observances. the tree of life, as the seal of the.cov- 3. It is plain from the record that enant of works. That covenant hav- Adam was constituted the covenant ing been broken by man, he is thrust head of the human family, and by out from the application of this seal, this Divine arrangement, acted under and here he sees access to it debar- that covenant for his posterity also. red by this glorious cherubic form, And this is the more fitting, from the accompanied with a flaming sword. fact that he was the natural head of This, however, was not only judicial, the race, and that they were in him, but merciful. This was God's decla- as being in his loins. This judicial ration, that "the way of the tree of constitution was not arbitrary, but life " should be guarded and preserv- had its basis in the natural constitued, not forever to be kept from man, tion, which was itself according to but to be kept also for man under the sovereign plan of God. the guard of the highest offices, and 4. The fall of man had been etermost exalted life. This conquering nally foreknown to God, and the " seed of the woman" is found open- provision for his redemption had ing it again to man, and excluding been made from eternity, (Eph. 1: 4,) from it " whosoever loveth and mak- Therefore God created man in order eth a lie," Rev. 22:14, 15. Accord- to display all His moral attributes, ingly, we find the " inheritance in- and to show His grace and truth in corruptible and undefiled, reserved the second Adam. (preserved) in heaven for us who are kept (as with a military guard) by CHAPTER IV. the power of God through faith unto salvation, ready to be revealed in the ~ 17. THE TWO CLASSES OF MEN last time," (1 Pet. 1: 5.) And so we -CAIN AND ABEL SACRIFICE find the tree of life again exhibited AND IMUDER. Ch, 4: 1-16. in the midst of the paradise of God, (Rev. 2: 7; 22: 2.) "And there shall Here occurs the history of two be no more curse." "To him that sons of Adam. Each representing a overcometh will I give to eat of the class of men ever since in the world. 132 GENESIS. [B. C. 4102 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a a tiller of the ground. ach. 3:23; 9:20. Two opposite principles and tenden- cle before " Jehovah" is the same as cies are here exhibited at the out- before " Cain," and is the sign of the set of our fallen history. The ques- objective case. It is objected by tion is still, as at the Fall, between Dathe that if she knew that the faith and self-sufficiency-God's plan Messiah must be Jehovah, how could or man's. she think that Cain was the Messiah, 1. The birth of Cain and Abel when she knew him to be the offprobably occurred soon after the spring of Adam." But it was as the Fall. These births have their high- seed of the woman that she looked est importance from the promise of for the glorious Coming One-and:'the woman's seed," who was to here is the first instance in which conquer the serpent. This is the the name "Jehovah" is used alone first step in that lineal descent by by any of that time. Moses first which Christ was to come. All the uses it in the history in connexion genealogies, henceforth so minutely with Elohim in ch. 2: 4. As Eve recorded, are important as tracing here first used the name she meant the lineage of Christ. The whole Old only the Coming One, who was to be Testament history is but an introduc- the woman's seed, without undertion to the history of the Incarnation standing the name as Moses did, and of the Son of God. Luke, therefore, as we now do, in its application to traces the genealogy of Jesus up to God alone. But God, it would Adam, (Luke, ch. 1.) All the hopes appear afterwards, was graciously of the first pair being now based pleased to apply the name to Himupon their promised seed, it could self-the name by which the comscarcely be wondered at that Eve ing Deliverer had been previously regards the birth of her first-born in known-thus further disclosing the this light. The name Cain indicates great truth that the conqueror of the this, meaning possession. And this, serpent would be a Divine Personin connexion with her remark at his age, and no ordinary descendant of birth, seems to be a kind of joyful Adam. God would then be known " Eureka " of this first mother over not only as Elohim, but as Jehovah. her first born. T I have gotten (pos- Elohim-the Redeemer God. "Then, sess,) a man Jehovah. The name also, men began (in the days of "Jehovah," as we have seen, is the Enos,) to call upon the name of Jeredemptive name of God-that in hovah." which He displays Himself as the 2. And she again bare. Lit., And Coming One-He who shall be. And she added to bear his brother Abel. here Eve, the life-mother, says, "I It is commonly inferred from the have gotten a man, the Coming phraseology here that these were One,"-"the seed of the woman" twins. The name Abel is significant promised as the Deliverer. This also, meaning vanity. It may be was her natural confidence that she supposed, however, with Kurtz, that had, in the person of this male first she soon became aware of her error, born, acquired the object of her and called her second son Abelfaith and hope. So Ps. Jon reads, "vanity," on this account. Or the "Ihave gotten a man, the angel of name may have been Divinely orJehovah." Syr., A man Jehovah. dered as an incidental prediction of Others read it, a man from or, with the vanity of her fond maternal Jehovah. So Keil. The Heb. parti- hopes, as to be developed in the his B.-C 8975.] CHAPTER IV. 133 3 And in process of time it came to pass, that Cain brought b of the fruit of the ground an offering unto the LORD. 4 And Abel, he also brought of c the firstlings of his flock, and of the fat thereof. And the LORD had d respect unto Abel, and to his offering: bNum. 18: 12. cNum. 18: 1T; Prov. 3: 9. d eb. 11: 4. tory. Others think the name was tral feature of all Divine worship. suggested by her sense of their fall- It was the problem of ages, the full en condition, and of the misery she solution of which was not reached had entailed upon her offspring. till its goal was attained in the fullT Keeper of sheep. Lit., feeder of a ness of the time, on Calvary. IT Cain flock-(sheep and goats.) The re- brought. There was a vital differspective occupations of these brothers ence in the material of these offerin after life are now mentioned, as ings as presented by Cain and Abel. bearing on the after history. The Here was already the very distincrace was not first in a savage state, tion afterwards made in the Levitand only afterwards gradually civil- ical service. The bloody sacrifice ized. They were first in this state had always in it the idea of death, of civilization in which such dis- as the desert of sin-and this protinct and honorable callings are vision of an animal as a substitute, pursued. The first occupation by carried with it the idea of a vicawhich the godly man is here distin- rious death, as required for atoneguished from the ungodly, is that of ment. But there was, also, an offera shepherd. Who can fail to think ing, or oblations,(lit. minhhah,) which ~of "the Good Shepherd," as already was unbloody-made of flour or typifying Himself in history. His meal, and called meat offering, calling seems to have had an effect though properly a meal offering. in shaping his conduct. Cain was a This was usually a thank offering"tiller of the ground,"-a husband- and was also appointed to be offered man. It was no fault of his occupa- along with bloody offerings. Cain tion that Cain took so opposite a would naturally enough bring this course from Abel. kind if he had had no direction. 3. In process of time. Lit., at the But in the nature of the case it is end of the days. It is doubted plain that the animal sacrifice was whether this refers to the end of the appointed by God as indispensableweek or of the year-to the Sabbath, whether with or without the other. or to the time of ingathering. More So we find it in the Law afterwards, likely this phrase denotes the Sab- (Levit. 2:1, 4, 7.) Here is the blood bath-which was then the seventh of "the Lamb slain from the founday-the end of the week days. And dation of the world," (Rev. 13: 8. as it is plain that the Sabbath was 4. Accordingly we find Abel bringobserved as holy time since its for- ing a bloody sacrifice. This was his mal institution by God in Paradise, confession of faith-that "without it was doubtless kept holy by such shedding of blood is no remission." appointments of worship as would IIis faith led him to bring this kind distinguish the day. All the nations of offering-and his faith accompaof antiquity have agreed without nying the act also, made the offering exception, in the use of sacrifices as acceptable. So Paul declares, (Heb. a mode of worship. And it is clearly 11: 3, 4,) "By faith Abel offered unto traceable to this original appoint- God a more acceptable (lit., a fuller) ment of God. It continued four sacrifice (more of a sacrifice) than thousand years to be the chief cen- Cain." ~ Of the firstlings. The 6* 134 GENESIS. [B. C. 3975 5 But unto Cain, and to his offering, he had not respect. And Cain was very wroth, e and his countenance fell. 6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? e ch. 31: 2. first-born and unblemished-first and seems most probable that the flame best. This is in the spirit of the from the Shekinah may have darted Divine command and runs through out so as to consume the offering of the law of Moses, (Exod. 13: 12; Abel-signifying that the justice of Dent. 12: 6.) T And the fat. The God was satisfied in that which the cream of the matter God claims- bloody offering symbolized. lit., the fatness of them. In the law 5. But unto Cain, etc. This eleit was "the fat of the inwards,"- ment of blood-shedding was that representing the best affections, Ex- which Cain's sacrifice lacked, and hid odus 29:13. It would seem alto- choice of such a bloodless offering, gether probable that these offerings against the Divine requirement, was were presented before the cherubic his open profession that blood-shedform at the gate of Eden,-and that ding was not requisite, at least for this was " the presence of the Lord " him. Of course he lacked the faith from which Cain afterwards " went in the coming sacrifice, which was out," (vs. 16.) It is also probable indispensable to righteousness. He that these brothers had been used to professed no sense of sin's deadly bring their offerings, as divinely ap- nature and deserts, and no faith in pointed; but that now Cain departs the Divine provision as the only from the prescribed method and mode of reconciliation. He set up from his own custom-and acts the his own plan against God's-his own apostate-unless we understand that reason against faith-and, of course, this was their first offering-at ma- he found no room in his system for ture age. Cain incurred, also, special the gospel of the Old Testament. guilt as being the eldest-the first- It was not that Cain's sacrifice was born son. OBSERVE.-Here already less costly than Abel's that it was in the second generation we find divi- incomplete-but that it lacked the sion of labor, and the rights of per- essential element of faith-both as sonai property. ~ Had respect. Lit., to the matter and as to the manner. looked to-approvingly. (Ar., accept- ~ Veery wroth. Lit., It was kindled ed.) Paul declares that God testified to Cain. As we say-his anger was of his (Abel's) gifts, (offerings,) Heb. kindled. He was angry against 11: 4. How this testimony was given God and against his brother, as the we do not know. In other cases it friend of God. "Thus Cain, the was by fire from heaven sent down first-born of the fall, exhibits the to consume the offering, (1 Kings first fruits of his parent's disobedi18:38.) So it may have been here. ence in the arrogancy and self-suffiBy means of it, his sacrifice, offered ciency of reason rejecting the aids in faith, Abel obtained witness (was of revelation, because they fall not witnessed to,) that he was righteous, in with its apprehension of right."(justified,) Heb. 11:4. It is the faith Magee. And from this proud rejecof Abel that Paul celebrates. And tion of the Divine provision, he went the faith was a faith in that which on to harbor enmity and malice, the sacrifice set forth-a faith in the leading to revenge and murder. vicarious sacrifice that was repre- "Of sin because they believe not on sented there as indispensable for rec- me," (John 16: 9.) ~ His counteoncilation of God and man. It nancefell. He became morose and B. C 3975.] CHAPTER IV. 138 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. surly in his expression, carrying in To understand it as some do, " If his very face the ill-humor that was thou doest not well, sin lieth at the rankling in his bosom. door,"-is nearly, if not quite a tau6. Jehovah, though well knowing tology. "If thou sinnest, sin is the evil spirit in Cain's bosom, stoops chargeable against you." The term to expostulate with him-most ten- here used (hattach,) is the Levitical derly urging upon the poor, soured term for sin offering, and so, also, spirit, the only provision-and press- Hos. 4: 8, and in the New Testament ing the grace upon his acceptance as the term " sin " is sometimes so used, though it were a merchant urging 2 Cor. 5:21; Heb. 9: 28. The term his wares. " I counsel thee to buy rendered "lieth" is more properly of me." rendered "croucheth," and is used of 7. The Divine expostulation refers animals lying down, and the particito the unreasonableness of his anger pie here in the masculine belongs to -and sets forth the case in its true the animal referred to by the femilight. IJf thou doest well. Lit., nine noun, according to the Hebrew If thou shalt do good-is there not custom. Whereas in places where lifting up-acceptance-the same as the noun is used to mean sin, the with Abel, or, the excellency, (i. e., the verbal form is in the feminine, dibirthright above Abel which Cain rectly agreeing with it. The nature had by birth as the elder, but which of the transaction is fully set forth he felt that he had now lost,)-and by Paul in the Hebrews, (ch. 11: 4.) if thou shalt not do good, sin (a sin It was by faith that Abel offered a offering) is crouching at the gate. As more acceptable sacrifice (a fuller, much as to say, the great principle more complete sacrifice,) than Cain. of the Divine administration is holy, Faith led him to bring a bloody and just, and good. There is accept- sacrifice-as a sacramental memorial ance to the well doer, or, as between of the blood-shedding to come-andyourselves, birth-right privilege to faith in that which his offering symyou. If you will stand upon your bolized made it acceptable to Godown merit, as you propose, in reject- "for without faith it is impossible ing the sin offering-then do good to please Him," (Heb. 11: 6,) and and live-keep the law and stand if " whatsoever is not of faith is sin," you can, upon your spotless inno- (Rom. 14: 23.) ~ And unto thee, etc. cence, (Rom. 10:5.) But if thou This clause evidently refers to the shalt not do good (this is the law,) a ill-feeling of Cain against his brother sin offering is crouching at the gate- -on account of Abel's acceptance in at the gate of Eden-the sanctuary preference to himself. And in an-in presence of the Shekinatihere swer to the inquiry about the cause is the provision for a sacrifi loffer- of his anger, it suggests this relief ing. The verbs here are in the from the difficulty. By the sin-offerfuture-the form for the declaration ing provided, you may be restored of the law. The meaning of the to your forfeited birthright relation, latter clause is, that if Cain would and thus his desire shall be unto thee, own himself to be a sinner, and and thou shalt rule over him. This stand on the plan of grace, there was language " his desire shall be unto a provision in the animal sacrifice thee," expresses subjection and defor that very purpose, testifying of pendence, and as we have seen, (see the desert of sin, and of the need of notes, 3: 16,) it might be paraphrased, blood-shedding for reconciliation. He shall look up to thee, as his head, 136 GENESIS. [B. C. 3975 8 And Cain talked with Abel his brother; and it came to pass when they were in the field, that Cain rose up against Abel his brother, and f slew him. f Matt. 23: 35; 1 John 3: 12; Jude 11. etc. The sense given to this passage wilt rule over him with a rigor and by many is, "If thou doest not well, a violence that will terminate in his sin is crouching (lion-like is lurking) murder. But this would confound at the door-and to thee is its (his) the mastery of sin with the slavery desire, (i. e., it (he) wishes to over- of sin, and is based on a mis ancome you, 1 Peter 5:8,) but thou derstanding of the passage, ch. shouldst overcome it." See fagee, 3: 16. (See Notes.) Keil underon the Atonement, No. 65, p. 384. stands it that the allusion is to the The Septuagint reads it, " Though serpent. Sin is here personified you may have rightly offered, yet, as a crouching animal seeking to deif you have not rightly divided, have vour, (a roaring lion, crouching at you not sinned? Be at rest. To his door,) 1 Peter 5:8. But by you shall he submit himself, and you restraining his wrath, sin should be shall rule over him." Some under- brought into subjection, and he stand the passage as explanatory of should get the mastery of the monthe foregoing transaction. Others ster. understand it as pointing Cain to the 4. —------'8' -i. -. And Cain talked, etc. Lit., nAnd provision yet within his reach. But. il aid to Abel. It is nt t the former may include also the lat- comond to Abe. It is not the ter. Candlish understands the allu- common phrase of speaking (,) sion to Adam's relation to Eve, (Gen. to any one, as next clause, vs. 9, vs. 3:16,) as expressed in the clause 13, ch. 3:14, The preposition here "Unto thee shall be his desire," (be) conveys the idea of against. thus, namely, that like the hus- What he said is not here recorded. band's command over the wife is the Some have understood it as denoting believer's command over sin. It a general fraternal talk. Others, shall no longer have dominion over that he told Abel what God had you, but shall be in subjection-as said-("said it to Abel.") Others Eve to Adam.-(Vol. I., p. 140, note.) supply certain words as," Let us go Dr. Murphy, in his recent commen- into the fields," which is mere contary, understands this to be all in jecture. The record is brief, and it the tone of warning, "Sin lieth at matters not what he said. The the door,"-sin past in its guilt-sin omision would seem to be designed present in its despair-and above all, to point attention to what he did, sin future as the growing habit of a uiz., that he entered into conversasoul that persists in an evil temper, tion with his brother, against whom and goes on from worse to worse. he f nuch enmity, and the idea is So that sin is represented as await- convid by this brief record, that ing him at the door like a crouching what he said led on to slaying his slave to do the bidding of his mas- brother. See 1 John 3:12; 2 Sam. ter. "And unto thee shall be his 20:9, 10. T And it came to pass desire," etc., would then mean, the when they were in the field. Most entire submission and service of sin suppose that Cain had feigned kind will be yielded to thee is thy wil- feeling, to put Abel off his guard till ling slave. Or, if the reference be a convenient time and place should to Abel, then he understands it-his occur for the murder. But it would (Abel's) desire and forced compliance seem that he spake reprovingly, (see will lbe yielded unto thee, and thou below.) TIhe root of his enmity was B. C. 3975.] CHAPTER IV. 137 9 S And the LORD said unto Cain, g Where is Abel thy brother? And he said, h I know not: Am I my brother's keeper? 10 And he said, What hast thou done? the; voice of thy brother's blood i crieth unto me from the ground. g Ps. 9: 12. h John 8: 44. i Heb. 12: 24; Rev. 6: 10. his brother's purity, in contrast with birth of Seth-when Adam must his own sin and shame. "Because have had a large number of descendhis'own works were evil, and his ants. brother's righteous," 1 John 3: 12. 9. As in the case of his fallen father Oecolampadius remarks that " when so here, the criminal is addressed the Divine counsel has profited noth- by God in terms of searching ining, matters commonly grow worse." quiry. fT Where is Abel thy brother? T Rose up against. The preposition This is the very point. " Thy broth. here is the same used in the pre- er " is the emphatic part. " Where ceding clause-and Cain spake to is he?" God asks not for informa(against,)-and is in this context sev- tion, but to bring Cain to see his eral times used and to the like effect awful wickedness, and to confess his -as in vs. 9, where Jehovah speaks sin and shame. Cain had tl ought to to. Cain after the murder-and in vs. be rid of the presence of his enemy. 13, where Cain replies complainingly But he had forgotten the presence to God, and in ch. 3:14, where in- of God which now he cannot escape, troducing the language to the ser- and which is the presence of infinite pent, it is " God said to (against) the goodness, infinitely terrible to the serpent." So ch. 3: 2, 4. t His sinner. Ihknow not. First of all, brother. So much the more cruel he stoutly lies unto God. This is and criminal that it was " his broth- the impulse of sin to grow bold and er " whom he slew. OBSERVE.-(1.) hope to escape by further and bolder Here occurs the first death, showing sin-especially to conceal crime by the terrible consequence of the curse, lying. So did his father Adam. not only in the death of the body, T Am I, etc. The next step is to (Abel's,) but what is worse, in the chareod foolishly as if lie asked death of the soul, (Cain's.) (2.) One of him something unreasoiable, or sin against God leads to other sins laid upon him a responsibility not against Him. "Evil men and sedu- his own. As much as to say, "You cers wax worse and worse," (2 Tim. have no right to demand of me an 3:13.) How long Cain harbored this account of my brother. I klnow not enmity against Abel we do not where he is-and I should not be. know. He never lost the grudge required to know." This is both which kept rankling in his bosom falsifying and finding fault with God, till he did the deed. As human "Hence it appears how great is the death was unknown till then, he depravity of the human mind; since could not have known to what an when convicted and condemned by awful issue his enmity would lead. our own conscience, we still do not How must he have been shocked to cease either to mock or to rage witness the result of his rage. So, against our Judge."-Calv'n. God "sin when it is finished bringeth has a right to demand of us this forth death," (James 1:15.) It is sort of brother's keeping-neither to inferred from ch. 4: 25, that this do violence nor to allow it to be murder must have occurred nearly done-the first on the score of jusone hundred and thirty years after tice, the second on the score of love. Adam's creation, and just before the 10. If Cain yet hoped that God 138 GENESIS. [B. C. 397S. 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength: A fugitive and a vagabond shalt thou be in the earth. 13 And Cain said unto the LORD, My punishment is greater than I can bear. did not know of his crime, now he (lit., ground.) "So that it shall no must confront the naked charge. more afford him a secure resting Now, upon this wicked denial and place." And the ground would recavil of Cain, God presses him with fuse to him her strength, (even with the bloody deed, and shows that he all his labors) because the blood of cannot escape His strict judgment. his brother, which she had drunk up, As He replied to Adam exposing his would be a kind of poison in her boplea of nakedness, (ch. 3: 11,) so som to spoil the fruit of his toil. here to Cain-(lit.,) "It is the voice 12.. Shall not henceforth yield, Heb. of the blood of thy brother crying to shall not add, etc.-shall not any me from the ground." Heb., "the more yield, etc. The original curse bloods, (plural,) This plural form in upon Adam had been that he should the Hebrew expresses eminence. I gain his subsistence only by the hear the voice of the precious blood sweat of his brow; yet he should of thy brother which is crying, etc. gain it thus. Upon Cain the curse The Chald. paraphrases it, "The is, that though he should till the voice of the bloods of (the genera- ground, yet, in a kind of revenge, it tions of good men who might have would refuse to yield to him her sprung from) thy brother." The strength, and so he should roam from apostle, in the Hebrews, is thought place to place, all along reminded in by some to refer to Abel's blood in his daily living and by his fruitless contrast with that of Christ-but labors of his dreadful crime. Meanothers understand it of the blood of while he should carry about with Abel's sacrifice, (Heb. 12:24.) If the him the materials of his own torture former, it would mean that Abel's in a guilty conscience, such as a murblood cries for vengeance-and that derer alone can know. " In the case of Christ cries for pardon. If the of the first murderer, God designed latter, it would mean that the blood to furnish a singular example ol of Christ speaks better things than malediction, which should remain in the blood of Abel's sacrifice and all all ages."- Calvin. ~[ A fugitiee, the bloody offerings of the law. Heb., a wsanderer and a fugitive. OBSERVE.-(1.) God takes note of Roaming about unsettled, and flying men's crimes though there be no from the face of man. The very accuser present. (2.) He visits on ground turned against him, he the murderer his penalty. (3.) He would be homeless, and his concares for the good, even after death, science condemning him, he would vindicating them. flee even when no man pursued. II. God now pronounces on Cain 11. God now pronounces on Cain "He found, where'er he roamed, uncheered, the curse. 1st, as regards the ground. unblest, Just as the very ground itself sym- No pause from suffering, and from toil no pathized with the death of Christ, so rest." here with that of Abel. In Adam's All his comfort must be on the earth, case, the ground was cursed for his and this God takes away from him. sake; in Cain's case, he himself is 13. My punishment, etc., lit., great personally cursed from the earth, is my punishment from (beyond) bear B. C. 8975.] CHAPTER IV. 139 14 k Behold, thou hast driven me out this day from the tace of the earth; and 1 from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, m that every one that findeth me shall slay me. 15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him, n seven-fold. And the LORD set a mark upon Cain, lest any finding him should kill him. k Job 15: 20-24. 1 Ps. 51: 11. ch. 9: 6; Num. 85: 19, 21, 27. n Ps. T9: 12. o Ezek. 9:4,6. ing; or, my sin from taking away. He dreads death, which he first saw He complains of the insufferable se- so horribly in the case of his brother. verity of his punishment, but he OBSERVE.-Much as he must have gives no sign of repentance. Some dreaded to meet God, he dreads also read it, " My iniquity is greater than more to be cast away from His prescan be forgiven." The noun may ence and favor forever. Besides, he mean either sin, or punishment of seems to have expected that his comsin, but here probably the latter, as plaint would be heard and answered he goes on more fully to express the in the presence of the Shekinah, but idea. Cain was filled with anger that if exiled beyond its precincts, and fear, perhaps also with remorse he should be driven forth beyond and despair.' Hivernick says, The the circle sacred to the worship of unbloody offering of Cain stands in God, and to the highest earthly enremarkable agreement with the ex- joyment in the visible display of His pression, " My sin is greater t7han can presence. be taken away." The verb is that 15. Therefore. God spares the life which is used for bearing or taking of Cain. This is in mercy to give away sin. him opportunity for repentance, and 14. Cain here recites and dwells to save him from the just retribuupon his sentence, " Behold thou hast tion that the murderer should aldriven me out this day from iipon the ways expect. Capital punishment face of the ground, and from tbhyface Cain felt to be his desert, and what Ishall be hid." Luther reads,' Out he should certainly receive at the of the land." The same word is used hands of outraged society. Con(" the ground,") as in ver. 11, and science witnessed to the desert of it refers to the same. He regarded the before the law was proclaimed to sentence as a virtual exile from the Noah, (ch. 9: 6,) showing thus that face of the soil, which should refuse the law had its foundation in the him food. What he adds in the next very nature of things. God here clause means, "From thy favoring forbade the natural law of capital and protecting face I shall be hid; punishment to take its course. God from thy kind presence - such as was pleased in this case to keep the made Abel happy, as it beamed in punishment in His own hands, and the glorious cherubim. The mur- to make Cain a fearful living examderer begins to feel himself thus pie to men, which would be more efabandoned of God. And now, full fective in that early state of society. of terrors for the future, he sees Cain would thus go about the land nothing in the prospect but revenge a wanderer and a fugitive, with a to be visited upon him by every one visible warning also to every pur he should meet. Every one of Adam's sue~r"tainthe sevenfold vengeance family, however multiplied, now, and upon him who should slay Cain, in the future, would seem to be pur- thus witnessing of the Divine vensuing him to slay him. Poor Cain! geance reserved against this first 140 GENESIS. [B. C. 3975 16 0 And Cain P went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. p 2 Kings 13: 23; 24: 20; Jer. 23: 39; 52:3. murderer. Besides, God would not murderer, it would be God's mark of have every man allowed to take this his protection from others who would fearful vengeance into his own hands, murder him, in a natural retaliation, else the earth would be turned into and thus it would express God's vena hell. This right has therefore geance against the awful crime as since been formally intrusted to so- reserved to himself. This sign is ciety. Any fresh murder (though it held by many to have been a wild be of Cain) should be punished seven- ferocity of aspect, that made every fold. What would the world be if one shrink from him. But "oth" God did not thus set a bridle to hu- in the Hebrew does not mean a man fury? ~ Set a mark upon Gain — " brand," but a token, as the rainbow a sign. The Heb. Eng. Bib. renders was a token. it, "Appointed a sign for Cain, that 16. Went out. According to the none finding him should smite him." sentence just pronounced upon him, Heng. says the word here rendered Cain went out a wanderer and a fu" mark," signifies in general a thing gitive in the land. In so doing, he, or an event, or an action which shall of course, went out from the presence serve as an assurance that something of Jehovah-the place of His public future shall come to pass. (Christ. 1, worship at the gate of Eden, where p. 319.) The same phrase is used, the family of Adam had, from the Ezek. 21:19. Appoint to thee two time of the fall, held public worship, ways. Ps. 19:4. Hath he set a tab- as the church of God. Cain was ernacle to the sun. Dan. 1: 7. Ap- therefore an apostate, and excompointed to them names. Delitzsch un-' municated by this sentence of God derstands it of a guaranty given, upon the murderer. Of course he and that somehow G(od stamped the was now separated from all godly mark of inviolability upon him. associations, his forebodings were This was to be somehow a visible now realized, and from the face (or mark of the Divine punishment- presence) of God he was hid. Alien that men might have before their as he was, at heart, from God, he eyes an example of the Divine pun- had some sense left of the value of ishment upon murder. The most His worship and favor. He had various conjectures have been made seen the happiness of the household as to this mark or sign set upon Cain. church, with which he had been Some have thought that it was only connected by tenderest ties, and a sign given to and wrought for Cain- could not but dread to be banished an assurance from God. So the Sept. forever from it. So the worst men, reads. But this should have been even murderers, often feel the bonds differently expressed. Here it reads, of parental religion, and dread the God put, placed, imposed to him, (Dan. thought of exclusion from all the 1: 7.) What this mark was, we can- good and the blest in heaven. GT He not say, and it is idle to conjecture. dwelt in the land of Nod. This counCalvin says, "It may suffice us that try has a name which means exile, there was some visible token which flight, and is like the word for wanshould repress in the spectators the derer, (vs. 12.) This stands in opdesire and the audacity to inflict in- position to Eden-delight-pleasure jury." The terms clearly indicate It was located eastwar bond Edlen this. And this would also seem Grotius places it in Arabia, Michaelis part of the plan, that while this in India; Huet, in Susiana; Ewald, mark should be Cain's brand as a in Iconium; Hasse, in the Caucasian B. C. 3973.] CHAPTER IV. 141 17 And Cain knew his wife, and she conceived, and bare Enoch: and he builded a city, q and called the name of the city after the name of his son Enoch. 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat. Lamech. 19 ~T And Larnech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. q Ps. 49: 11. mountains; and Buttmcann, near building of Babel. We must not Cashmere. Some say in Arabia Pe- understand this of " a city" like trea, cursed with barrenness on those of modern times, but of a fixed Cain's account. These are only con- place, in contrast with the tents of jectures. It is plain that Eden, in wandering shepherd life. Cain is which was the garden of Paradise, here represented as founding a kingwas a district of country noted for dom of the world, the opposite of the richness of products, and that this kingdom of God. Cain's family inland of exile was beyond-outside of vented the arts and pleasures of life, this. and deified themselves and their ancestors.-Kurtz. ~ 18. DEVELOPMENT IN TEE LINE 18. Here we find the first geneaOF CAIN-CITY BUILDING, ART, logical table. The names here are AND POLYGAMY. Ch. 4:17-24. strikingly similar to those of the family of Seth, (ch. 5.) But the two 17. It will now appear what was series are differently arranged, and the tendency of Cain's progeny in some names are omitted. Hdverthe direction of his own alienation nick refers this similarity to the from God. Whom Cain married we scarcity of names. Baumgcrten undo not know. In the earliest time derstands it as showing that the de. of course it was allowed to marry scendants of Seth, by adopting the the nearest relatives, from the ne- names of the family of Cain, had incessity of the case. Adam had many tended to show that they had taken more sons and daughters than the place of the firstborn but degenare expressly mentioned. See erate line. The names here given ch. 5: 4. IT Enoch. This name seem to be those of the firstborn, in means initiated, or dedicated, and whom the genealogy was traced. may refer to his being the first of 19. Lamech. The notice of Cain's Cain's posterity, at least since the descendants extends to this man, the murder, or to his being the intro- sixth from Cain, " in whom the unduction of a new r" in opposition godliness of a family, who only to the portion of tnat Irom which sought after the things of this world, Cain had been cut off. NT And he reached its climax, as may be gathbuilded; lit., was building a city, or ered from his polygamy-from his was builder of a city. This seemed godless confidence in and hymn to also the introduction of a new epoch, the sword-and from what is recordand he affixed to the city the name ed of his sons, who directed their of his son. While it appears con- energies to cultivate exclusively the trary to the idea of his being a wan- worldly side of life by arts and inderer and a fugitive, it is only his dustry. His family foreshadowed effort to fix himself in a home. This the later stage of heathenism in its was the development of Cain's world- twofold aspect."-Kurtz. Two wives. liness and independence of God, This first breach of the marriage law which reached its height in the on record is noticed of Lamech, show 142 GENESIS. [B. C. 3973. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother's name was Jubal: he was the rfather of all such as handle the harp and organ. 22 And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain was Naamah. r Rom. 4: 11, 12. ing the wicked development in Cain's ling-the harp. Instrumental music line. Lamech was the first bigamist, attained to high perfection in Daand here was the origin of polygamy, vid's time, and was devoted to the which has been attended with so public worship of God in the sancmuch corruption and crime. "The tuary, Ps. 150. David played the Lord willed that the corruption of harp-a -stringed instrument, which lawful marriage should proceed from he carried about with him at times. the house of Cain, and from the per- It was played with the fingers; son of Lamech, in order that poly- sometimes with a bow, 1 Sam. gamists might be ashamed of the ex- 16: 23. The organ was afterwards a ample."-Calvin. collection of small pipes, or reeds, OBSERVE.-In this seventh gene- blown probably with the mouth. ration wickedness is developed along These two names are here used in with art, but the piety of Enoch also the history, not so much to describe along with the wickedness of La- exactly the instruments as to classify mech. all string and wind instruments un20. Here in the eighth generation der these two divisions, as having we have still further developments. originated with Jubal. " Adah" means beauty, and "Zillah" 22. Here in the other branch of shadow. In the line of one of these Lamech's family is traced the origin wives is here traced the origin of no- of metallic arts. MT Tubal Cain. The madic life. ~ Jabal. He was the fa- name Vulcan, in mythology, has come ther-the founder, or head of such. from this. T An. instructor; lit., He instituted this class of men; lit., hammerer - or (father of) every he was (the) father of the inhabiter of forger and worker in brass and iron. a tent, and of possession, (wealth, as It is plain that the working of metconsisting in cattle.) Gr., cattle-feed- als was, so early, a branch of indusers. According to the Heb. idiom, try. In the building of the ark this the instructor of a class, or the orig- was requisite, and so also for the inator, founder of a body is called common necessities of life. Tradithe father of such. The patriarchs tion says that Yaamah first added were afterwards such dwellers in ornaments io neathen apparel. The tents, having their wealth in cattle, name means beautiful. as Job, Abraham, Isaac, etc. Thus OBSERVE. —Here, in the family of Cain's progeny settled in an unfruit- Lamech, the first violator of the marful region, and driven to their in- riage law, which is at the foundagenuity and skill for subsistence, ap- tion of social order, begins the first plied all their powers to inventions special cultivation of the arts, and and worldly aggrandizement. the first classification and division of ~21. Jubal. From the same mother industrial pursuits. Mere civilizasprang the founder of instrumental tion and culture can never raise men music —the inventor of musical in- from moral and social degradation. strumonts, and of musical perform- The fine arts flourished most in the ances. 6f ~il taking hold of-hand- proudest age of classic culture and B. C. 3972.] CHA PTER IV. 14 23 And Lamech said unto his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 24 s If Cain shall be avenged seven-fold, truly Lamech seventy and seven-fold. s vs. 15. of mere worldly learning. This was imurder. ~T For Ihave slain. Raththe problem so fully worked out be- er, " Though, (or if) a man I have fore the advent of Christ, that "the slain (or should slay) on account of world, by wisdom, knew not God," my wounding, and a young man on (1 Cor.:S21.) account of my hurt; (then) if Cain be 23. This remarkable manifesto of avenged sevenfold, and (truly) LaLamech shows the increasing law- mech seventy and seven." This is his lessness and daring of men in the outspoken, presumptuous confidence. line of the first murderer. Though It would seem probable that Lamech a barrier was set against the grow- had slain one of his brethren, a Caining impiety by means of public wor- ite, in self-defence, yet his wive.s ship, and a separation of the godly feared that the vengeance denoun in the family of Seth, yet this was ced in case of any one slaying Cain not sufficient to arrest the tide of would overtake him. To allay these reckless wickedness. Though Enoch apprehensions, he urged that the walked with God, (ch. 5:24,) and by homicide was justifiable, and that he faith was honored with translation, would be secure even beyond Cain. that he should not see death, and so This is the earliest specimen of poetescaped thus far the penalty de- ry. We observe the evidence there nounced upon his progenitor, though is here of the publicity given to the Enoch was thus a witness to that Divine dealing in regard to Cain. primitive time, and to that wicked Whether Lamech here announces to race of a future state, and of a dis- his wives that he has slain a man in tinction between the righteous and self-defence or revenge, on account of wicked-though he was himself a some wound and hurt he had reprince among God's people, and a ceived from such, or that he means pillar in the church, and a witness to do so, or only boasts, as some unfor God of a judgment to come upon derstand, that now by this new the wicked-yet Lamech's daring weapon he can slay a man by a here shows how the iniquity of the wound of his, and a young man race was hasting to fill up its meas- (however athletic) by a hurt (or ure for the flood, Heb. 11: 5; Jude, stroke) of his, (Heb. Farm. Bib.) he vs. 14, 15. Enoch's prophecy may boasts that he shall be secure, even include a reference to the deluge, beyond Cain; and if the slayer of but it points to the last judg- Cain should be punished sevenfold, ment. ~[ Listen. This would seem the slayer of Lamech should be punto be a song of Lamech in celebra- ished seventy and sevenfold. Thus tion of his son's invention of the one sinner is emboldened in sin by sword, and has some connexion with the suspension of judgment in the music of Jubal. The history of the case of another. Some suggest that Cainites began with a murder-deed. Lamech's poetic and profane boast It ends with a murder-song. La-r may have been uttered in mockery mesh boasts to his wife of the securi- of Enoch's prophecy of the judgty and power afforded him by these ment. Enoch's warning may have weapons. On these he presumes to been uttered to rebuke the ungodly rely for defence and impunity in arrogance of Lamech, his contempo 144 GENESIS. [B. C. 3972. 25 T And Adam knew his wife again, and she bare a son, and tcalled his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 26 And to Seth, u to him also there was born a son; and he called his name Enos: then began men w to call upon the name of the LORD. tch.5: 3. u ch. 15:6. wI Kings 18:24; Ps. 116: 17; Jel 2:32; Zeph. 3:9; Cor. 1:2. rary, who openly assumes the char- first brothers. Cain was indeed posacter of a prophet of infidelity. session, but -only for her woe, and Enoch bore open witness of the corn- that of her household. Abel was ing judgment. He was honored as vanity, alas, only too soon passing being, in his own case of translation away from her sight. And now she to glory, a most striking witness of looks upon Seth, as divinely set, or the reali;y of a spirit-world, and of a appointed for her as Abel's substifuture state of retribution, Heb. 11: 6. tute. This name calls attention to But the rampant wickedness, pro- the Divine ordination - the same fanity, and crime which Lamech rep- Divine purpose which declares, "I resented and boasted soon filled the have set my king upon my holy earth. Men must now take sides hill of Zion." See Ps. 2. T Whom for God and the truth, or against all Cain slew. This is her touching and good. The church must come out bitter reference to Cain's wicked from the world, and be separate. murder of his good brother. And it The true believer must evince his would seem that God intimated to faith by his walk, and his godly our first parents by a divine oracle, walk by his faith, 2 Cor. 6: 16-18; that Seth should be the heir of the Mal. 3: 16-18. promise. This was calculated to re25. The Cainite line has been vive their hope, which had been shown to be secular and earthly crushed at the death of Abel. in its development. The climax of this development was reach-, 19. DEVELOPMENT IN THE GODed in Lamech, the bigamist and LY LINE OF ABEL-SETHi-ENos murdere'. The historian now pass- — FORMAL SEPARATION OF THE es to trace the opposite and godly CHURCH. Ch. 4: 25, 26. line of Seth, and to show how contrary was their tendency and develop- 26. The godly line of Seth is now ment. For Seth's line is in the place traced-the opposite in tendency to of Abel's. T And Adam knew his that of Cain. T Enos. This name wife yetfurther, and she brought forth sounds and looks like Enoch, but in a son, and called his name Seth. This the meaning it is quite different. It name means set-appointed, as is sig- means weak man, while Enoch means nified in the following explanatory begun, or dedicated. This name Enos clause. ~ For God. hath appointed may have reference to the sad deme (Seth) another seed instead of generation of men at that time. Or'Abel. This naming of this son is this may have expressed the pious her confession of faith in God's cove- estimate of man by the line of Seth enant-dealing, with an eye to the in opposition to the bold and daring promised seed. The term "seed" boasts of Lamech. The Psalmist here is singular, and looks to a per- uses the term when he says, " What sonal "seed." The mother had found is weak man (Enosh) that thou art her hope sadly disappointed in the mindful of him," etc., (Ps. 8:2.) B. C. 3972.] CHAPTER IV. 145 If Then. This period is here marked ch. 6:2. But the phrase is used as one of special religious interest commonly for invocation and worand revival. With this family of ship. This passage connects closely Enos began the stated and solemn with ch. 6, where the distinction is public worship of Jehovah on the more plainly indicated between the part of a separated class. There had "sons of God," and "the daughbeen a church in the family of Adam, ters of men." And it is most probaand public worship had been per- ble that at this time the consecration formed at the gate of Eden before of the people of God took place, in the Shekinah. But now the family opposition to the development of of Seth began to rank distinctly as evil, and God became better known worshippers of God, and to be sep- as Jehovah. arated from the worldas such. The OBSERVE.-This striking and immargin reads, " Then began men to be portant record signalizes the third called by the name of the Lord-to be generation of men. And this, toknown as a separate class of godly gether with the Sethite genealogy ones. The Heb. Fam. Bib. reads, following, gives us to see who are " Then it was begun to call (idols) by "the sons of God" as a class. (See the name of the Eternal." But the ch. 6: 2.) ~ Jehovah. There is good phrase used in the text is often else- ground to suppose that though the where found in the first sense, Gen. name " Jehovah " had been first used 12:8; 13:4; 21: 33, etc. ~ Began. by Eve, to designate the promised This verb means more commonly to seed-the Coming One-she had not profane. Hence many understand used the name as specially applicathis passive form thus, Then there was ble to God, but only in its naked profane invocation of the name of Je- sense of the Coming One: yet that hovah. But the term also means to afterwards God was pleased to reveal begin. And this seems the better the name as applicable to Himself as sense. Lit., Then it was begun to call the Comer, and thus further unfolded on the name of Jehovah. That is- the Messianic idea, viz., that the in the days of Enos the formal, pub- promised seed was to be God. Then lie worship of God was begun in we see how at this period here referword and deed, in prayer and offer- red to, in the time of Enos, God was ing, by a separated class. This rec- first publicly worshipped by the name ord marks the formal and open sep- of Jehovah, which was an advance aration of the Sethite line from that upon the previous worship by the of Cain. This began in the time of name of Elohim. Thus the truth of Enos, the first grandson of Adam, a Divine Redeemer became gradualand in the third generation of the ly more known and rejoicedin. And godly line. Moses here commends Moses uses the name Jehovah Elohim the piety of one family which wor- in the general account, ch. 2: 4-25; shipped God in purity and holiness, ch. 3:1, and yet uses Elohim in the when religion among other people dialogue at the temptation, as the was polluted or extinct. After Seth name actually in use at the time of begat a son like himself, and had a that event. rightly constituted family, the face OBSERVE.-With this antediluvian of the church began distinctly to ap- theocracy there seems also to have pear, and that worship of God was been the distinction of clean and unset up which might continue to pos- clean beasts, and probably the comterity."-Calvin. Yet so great was mand to be separate, and not to inthe deluge of impiety in the world termarry with the daughters of men that religion was rapidly hastening -the outside world, (ch. 6,) and thus to destiuction. Others read it, Then we have here the earliest embodiit was begun to call (God's people) by ment of the true "idea of the the name of Jehovah —"sons of God," church" as- afterwards in Israel,'v.L. l.- 7/ 146 GENESIS. [B. C. 4102 CHAPTER V. rTHIS is the a book of the generations of Adam: In the day that God created man, in b the likeness of God made he him: a 1 Chron. I: 1; Luke 3:36. b ch. 1: 26; Eph. 4: 24; Col. 3: 10. and yet further in the New Jeru- ence was in something more than salem. the name. A fact is here to be no. ticed which is most important to the CHAPTER V. authenticity of the Mosaic history itself when viewed apart from its ~ 20. SETHITE LINE, TO NOAH AND inspired authority; to wit, that a HIS SONS. Ch. 5: 1-32. single individual, Methusaleh, was contemporary with Adam about The next three generations, the two hundred and fifty years-with fourth, fifth and sixth, are occupied Noah about six hundred, and with with Patriarchal names. Shem one hundred. It may be addThe sacred historian having now ed that Shem lived one hundred and traced the alien line of Cain to its fifty years at the same time with fierce climax in Lamech, and having Abraham, down to the middle of the introduced us to the other branch of nineteenth century before Christ. Adam's house from which a godly Thus a single living witness connects posterity is to descend-the birth of Noah and his sons with Adam-and Enos, (which is the term for seak another connects Abraham, the man,) being the period for the more founder of the Hebrew nation, with public separation of the godly line this contemporary of Adam. Abrain the institution of Divine worship ham received from the lips of Shem -he now gives us in this chapter, what he (Shem) had been learning the regular commencement of those from one, who, for more than two genealogical tables which are con- hundred years had conversed with tinued through this Book in a con- the progenitor of the race. The nected chain, here and there inter- chain of witnesses is but two. As rupted by the narrative. These the oldest historian of the world genealogical tables are important, as was a Hebrew, and prefaced his hisby them the true lineage of Jesus tory with an account of the origin Christ, the Messiah, the Promised of all things, the importance of this Seed-is traced, as Luke gives it, in close connexion of the progenitor of outline, up to Adam, (Luke, ch. 1.) the Hebrew nation with the progenFor more than fifteen hundred years itor of the race, will be seen. Shem we have only this outward frame- was, for fifty years, cotemporary with work of the history, consisting chiefly Jacob, who probably saw Jochebed, of names, and thus carrying us up roses' mother. Thus Moses could to the period of the Flood, with only have obtained the history of Abraa few fragmentary notices prior to ham, and even of the deluge at third that great event. This was the hand. The average age of the antechildhood of the race-and here we diluvian patriarchs was eight hunhave given to us, not all the descend- dred and fifty years. (See Prin. ants, but only those sons through Rev., 1858, p. 422. whom the pious lineage is traced. 1. This is the Book. Here begins It will be observed that the names in a formal genealogical table, in the the godlyline of Seth are very similar line of Seth, and attention is called to those in the wicked line of Cain; to the distinction from that of Cain, shewing by the way that the differ- by beginning formally back vdth .C. 3972.] CHAPTER V. 147 2 c Male and fern ale created he them; and blessed them, and, called their name Adam, in the day when they were created. 3 T And Adam. lived an hundred and thirty years, and beget a son in his own likeness, after his image; an d called his name Seth: c ch. 1: 27. d ch. 4: 25. Adam. How far the formula with 2. Adcn-" man,,." The term for which the chapter opens, is any "man" in the history of the creaproof of another document being here tion is "Adamzi," and here it has the copied, or incorporated, in whole or wide sense as we use the term " mnan." in part, see Introduction. The in-'I Th2eir zname. This name is given dication here is plain that the ge- to Adam, as the head of the race. nealogy that follows is the transcript " This clause," says Calvin, " comfrom authentic genealogical tables mends the sacred bond of marriage, in the patriarchal families. The and the inseparable union of husregister is not given of all the races band and wife-as both are included of Adam but of the chief of his des- under one name." In ch. 2:7, the cendants by Seth. INo register is name of maIn is noticed as referring given of the race of Cain. He is to the ground from which he was dropped out as having apostatized formed. Adam from adcanzah, or from God, and the Sethite line is acdhamah, as homo, (Lat.) from hn7 mus, here copied reaching to Noah and or from xa/at, (Gr.). The term manm his sons. We see that the tran- is traced in the Sanscrit mquinuschascribing from a genealogical table manuschja, from manc, (to tinlc,) mncb required inspiration to direct it-and as-mere, (mind.) (fKei and Deitsch.) here we see it limited under the 3. An hundred and thirty /yeas. same inspiration. So that' it is a This is the first chronological date. copy only in part, and to serve the eT In his own likeness. Adam himself purpose of the inspired history. had been created in the imag'e of There is a good reason and a strik- G od-in knowledge, righteousness, ing significance in this form of the and true holiness, and entrusted opening verses, (1-3,) as will be seen. with dominion over the creatures, The rehearsal of the facts of man's But he had fallen by sin-and now creation is in terms which forcibly he begets a son in his owon licenessremind us of Adam's original estate darkened in understanding, depra ved of holiness " in the likencss of God," in heart, dying in body-and disfrom which the fallen race had al- tressed by the loss of God's favor, ready so degenerated. And this is A sinner begets a sinner, but only given to present more strikingly the the power of God can give new contrast (vs. 3,) that Seth is begot- birth to the soul. (John 3: 5.) ~ Aften in Adam's " own (fallen) likeness, ter his image. This clause is added aftcr his image," instead of " the to impress the important truth that likeness of God." ~[ In the day. So Adam's posterity was not begotten ch. 2 4. 2. God created. The ori- in the image of God, as he himself gin of the first pair is here noted as had been, but in that fallen image being by God's direct creative power, which had come upon him and upon and, not by generation as others. his posterity with him. " The reeri lMiade H-e him. The term casahb, enlce is in part to the first orig'in of made, as distinct from bara, created, our nature, at the same time its coris here to be noticed. Here the term ruption and pollution is to be noticed, deonuti — likeness, is used. In ch. which having been contracted by I:27, it is tselem3 —icage. Adamn throug'h the Fall has flowed 148 GENESIS. [B. C. 3867 4 e An;d tlhe days of Adam after he had begotten Seth were eight, hundred years: fanid he beg',it sons and dtaulglters: 5 And all the dlys that Adam lived were nine hundred and thirty years; g and he died. 6 And Seth lived an hundred and five years, and h begat Enos: e I Chron. 1: 1, etc. f ch. 1: 28. g ch. 3: 19; Heb. 9: 27. h ch. 4: 2G. down to all his posterity."-CaGalvi. Mlethuselah, Lamech, Noah and ~ Seth-" comeigpen.sation or founda- Shem, and Sheim survived Abrahame tion." Seth was set as a substitute fifty years. The historians of Egypt, for Abel. "Moses traces the off- Phenicia, Babylonia and Greece refr spring of Adam only through the to the longevity of the patriarchs as line of Seth to propose for our con- here given, and abundantly sustain sideration the succession of the the Biblical account, as Josepheus church." —alvin. He does not triumphantly shows. (Ant. B. 1: 3, name Abel, because he was removed 9.) So, also, do the Chinese annals. without issue, and was separated, (Chine, par. 2. PautZ ier, pp. 24-30; that he might be an example to us see -M. DeGuignes.) Manetho, and of the resurrection of the dead. Berosus, and Mochus, and Hestieus, Nor does he name Gcam eti in this list, and Hesiod, etc., (says Joseplhus,) rebecause he was cut off from the lin- late that the ancients lived a thoueage of Christ, and cast out of the sand years. true church. Seth, though born in 5. And he died. Here begins tho natural corruption, was constituted solemn formula that is to be so conone of the fithil ial line by Divine stantly repeated in the history of the grace. The greatt longevity of these children of Adam. Excepting only patriarchs shlows "by what slow de- the case of Abel whom Cain slew, grees the effects of the Paradisaical and whos lleath was thus violent state wore ouc." G-erlach. This re- andt uinRm al, the first record of minds us that man was called at the death's doings is in the case of Adam first to imlmortality-and in God's himself, whose fall brought death plan, this longevity was allowed to into the world. His life was only serve the purpose of populating the thiirty-nine years shorter than that earth more speedily, and of safely of Methuselah. transmitting primitive testimonies, 6. Seth. This is he, who though and pious teachings and examples begotten in the likeness and image of from father to son through such long his father Adam, was the ancestor of generations. Nevertheless death the church line, as distinct from that reigned from Adam to Moses, even of Cain. He begat Enos, in whose before the law. (Rom. 5: 14.) Adam time it was that a formal separation lived through more than half the took place between the people of period from the creation to the God and the wicked world. But Flood-which was one thousand six Seth was appointed of God-orhundred and fifty-six years. Of the dained and chosen as His. ten persons who are named in this WVe add here a tabular view of the list, Enoch lived the shortest time, generations of Adam in these two three hundred and sixty-five years, distinct branches-including the sevand then he was translated. The enth generation in the line of Cain, longest life was that of Methuselah, and the tenth generation in the line nine hundred and sixty-nine years. of Seth. From the death of Adam till the call of Abraham, about eleven hundred. ADA D Eva.. A tAi. Ev. years, there lived such as Enoch, brothers. B. C 3777-3480.] CHAPTER V. 149 7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 8 And all the days of Seth were nine hundred and twelve years; and he died. 9 T[ And Enos lived ninety years, and begat Cainan: 10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: II And all the days of Enos were nine hundred and five years; and he died. 12 t- And Cainan lived seventy years, and begat Mahalaleel: 13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: 14'And all the days of Cainan were nine hundred and tel years; and he died. 15 e And Mahalaleel lived sixty and five years, and begat Jared: 16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 17 And all the days of Mahalaleel were eight hundred ninety and five years; and he died. 18 ~ And Jared lived an hundred sixty and two years, and he begat i Enoch: i Jude 14: 15. CATNITES. SETIUTES. " the seventh from Adam," (seven be3. Enoch. 3. Enos. ing the sacred number, it was at the 4. Irad. 4. Cainan - Po.s-,~c4. Iad.~4~. (Jasacred distance,) a type of "the ful5. Mehujael. 5. Mahalaleel — T.e ness of the time" when the redeempr(ai.e of God. ed church shall "walk with God," 6. Methusael. 6. Jsred — Co'io. (Rev. 3: 4; 21: 24.) Enoch lived a 7. Lamech. T. Eaoch -Dedica- yea of years, and was taken up ted. without death to heaven. In the 8. Jabal (Adah) Ji- 8. Methuselah. eighth generation Jabal gave an imhal, Tubal- Cain, (Naamah.) pulse to nomadic life. Jubal be9. Lamech. came a famous master and inventor 10. Noah. in music-and Tubal Cain in metals. We have seen that the third gen- These departments of industry and eration was distinguished for the discovery advanced together-as is more formal separation of the godly commonly to be noticed-progress in the time of Enos. That the in one..ranch stimulating others. next three generations have nothino Here, a so, human life had its furof special interest but record the thest development in Methuselah, genealogy while the corruption of so far, at least, as we have any recthe age was on the increase, and the ord. The nint, genearation is distin" material progress seems to be im- guished by tli -,re:ictive awime given plied. In the seventh generation we by L tmnchl to shi? s8n N:ah. And have the development of evil in the the tenth. naraion-the number of polygamy of Lamech-and of piety completeness-Noah, whose name in the history of Enoch. Enoch was signifies "rest" appears-prefigur. 150 GENESIS. [B. C. 3415-3115. 19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:.20 And all the days of Jared were nine hundred and sixty and two years; and he died. 21 ~ And Enoch lived sixty and five years, and begat Methuselah: 22 And Enoch k walked with God after he begat Methuselah three hundred years, and begat sons and daughters: 23 And all the days of Enoch were three hundred sixty and five years: 24 And 1 Enoch walked with God, and he was not: for God took him. k ch. 6: 9; 17: 1; 2 4:40; 2 Kings 20:3; Ps. 16: 8; 116.9; 128:1; Mic. 6;8; Mal. 2:6. 1 2 Kings2:11; Heb. 11: 5. ing the consummation-the Ark be- to heaven without death-" for be ing also a type of the Christian fore his translation he had this tes church, thus prefiguring the rest as timony that he pleased God," (Heb well as the security and safety of the 11: 5.) Whether, therefore, his transchurch in the last days. lation was visible or not, it was in..21. Methuselah. Some understand keeping with other Divine testimothis name to mean, " He dieth, and nies which he had-and it was a the sending forth,"-and they take method in which God chose most it to be prophetic of the flood-viz., impressively-to rebuke the materialthat at his death the flood would ism of that wicked age and to reveal come-which was the case. The the reality of another world, and so great preachers of this antediluvian to confirm his preaching of coming age were heads' of families. It is re- judgment. Plainly it was the tesgarded as a Divine sanction of the timony of this event that a better life marriage state that even Enoch, in could be hoped for, and that distinc. such a life as this, walking with tions would be made in the awards God, begat sons and daughters. of that future world-even between 22. Walked with God. Onkc., the righteous, and "according to walked in the fear of God. Syr. and their works." The doctrine of the Sept., pleased God. Ar., walked in resurrection was also involved in the service of God. Ps. Jon., served the preaching of Enoch-a foundaGodin truth. This phrase denotes tion truth which God's ministers personal and familiar association- have always more and more clearly in the habits and pursuits of life. unfolded. Three hundred years this Enoch, as we learn from the New godly patriarch kept up this close, Testament, was a prophet, and in habitual intercourse with God. that early age of abounding wicked- 24. And he (was) not-for God ness, foretold the coming of the took him. Sept., " He was not found, Lord tojudgment. Overleaping thus for God translated him." Ethiop., all intervening history, he stretched "For God translated him to Para. his prophetic vision to the very end dise." Ps. Jon., " For he was taken of time, (Jude, vss. 14-15.) So that away and ascended into heaven by the doctrine of a future and general the word which is before God." lie judgment was thus early revealed was not, means plainly, as. the Sept to men. Besides, in what followed, has well rendered it, "he was not a Divine seal was set upon his found,"-"he was not extant in the preaching by his removal from earth sphere of sense,"-ho disappeared, B. C. 4228-3046.] CHAPTER T. 151 25 ~r And Methuselah lived an hundred eighty and seven years, and begat Lamech: 26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: 27 And all the days of Methuselah were nine hundred sixty and nine years; and he died. 28 T And Lamech lived an hundred eighty and two years, and begat a son: 29 And he called his name Noah, saying, This samne shall comfort us concerning our work and toil of our hands, because of the ground m which the LORD hath cursed. m ch. 3: 17T; 4:11. vanished from human sight, when type and example of the future he had filled only half the common state. term of life. The apostle (Heb. NOTE.-(1.) During this seventh 11: 5,) settles the fact of Enoch's generation, the Chaldean records, as translation which is not here so copied by Berosus, testify that Alorus clearly expressed, "By faith Enoch reigned the first of the Antediluvian was translated that he should not kings. And it would seem from the see death, (so as not to see death,) for Biblical narrative that about this before his translation, (yeTraOe'g.") period the patriarchal form of govIt was a well authenticated belief of ernment was invaded by the " mighty the Jews. All the Targumists so men," "men of renown," who then understood it. T For God took him. appeared. (Harris, p. 162.) The Hebrew verb here is the same as (2.) Mythological inventions of is used to express the translation of classic heathenism have been framed Elijah, (2 Kings 2: 3, 5, 9, 10.) The on the basis of this and such like immortality of the soul is plainly simple historical statements of God's taught in this passage. The only nat- word, while these are the remotest ural death on record that precedes from any myth or legend in the this translation of Enoch is that of brief, compact record, giving only Adam. Abel died by violence-then the fact. Adam by natural death —and now 28. Lamech-not the same, of Enoch is removed without death. course, as the polygamist of this Thus life and immortality were name, who was in the line of Cain. brought to light as fully as was need- Adam lived till Lamech had reached ful, or possible at that early stage his fifty-sixth year. of the world's history. 29. Noah. The name means rest, NOTE.-To Moses was granted a comfort-and an explanation is given similar privilege-as his burial by in the following clause, " This same God himself in an unknown grave shall comfort us,"-the verb being was probably followed by an almost used here which is kindred to the immediate resurrection, as he ap- noun. The world was evidently peared in the glory of the resurrec- growing worse-and with the tion body on the Mount of Transfig- abounding iniquity human misery uration, (Dent. 34: 6; Matt. 17: 3.) was increasing at an awful rate. The privilege of translation was also The curse was felt even in the granted to Elijah, the prophet-that ground-and the husbandman groan, so in each of the Dispensations, the ed under it, at his grievous toils. Patriarchal, the Levitical, and the (Lamech, either because in the tenth Prophetical, there might be a lively generation he looked for completion, 152 GENESIS. LB. C. 25468-451 30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and da:ughters: 31 And all the days of Lamech were seven hundred seventy and seven years: and he died. 32 And Noah was five hundred years old: and Noah begat l Shem, Ham, o and Japheth. CHAPTER VI. AND it came to pass, a when men began to multiply on the face of the earth, and daughters were born unto them,' ch. 6: 10. och. 10: 21. ach.: 28. or because it was definitely signified whom the church is to descendto him by God, hoped in this son for himself the progenitor of Christ. a realization of the promise made to Ham is counted the youngestEve. It would seem that this must though some suppose that he was have been revealed to him by God, born between the other two. Jathat in Noah he might look for a pheth was, perhaps, the oldest, though Deliverer, in whom, at least, in part, others think Shem was older than the first promise might be accom- he. (Smith's Bib. Die.; see ch. plished, and through whom present 4: 21, notes.) SL!em means, name, relief would be enjoyed from the fame. Ham means heat. Japheth burdens of fallen nature. Noa7h was, means wide-spread, enlargement. indeed, to be a new head of the hu- OBSERVE.-It seems that the length man family. We see here, too, that of human life before the deluge was they already began to seek a better ten times its present average. Hucountry-to sigh for rest. This was man physiology founded on the presto be fully realized in the Coming ent data of man's constitution, may One, who was the "Son of God," pronounce upon the duration of his and in whom alone the world has life, supposing the data to be the rest and peace. same. But it cannot fairly affirm NOTE.-The significance of names, that the data were never different as we find it, was for the purpose of from what they are at present. keeping prominently in mind those There was the primeval vigor of an leading Divine truths which were unimpaired constitution holding out thus taught for long generations. for a comparatively long period. 32. Five hundred. Heb., the son There was the growing degeneracy, of five hundred years-a Heb. idiom. and there was also the deterioration The record here given that Noah was of soil and climate after the deluge, five hundred years old, and begat, which reduced the average of human etc., is not necessarily intended to life. mean that he begat no children before this-as it is the line of the CHAPTER VI. faithful that is traced by this genealogy; and as there were two classes ~ 21. CLIMAX OF ANTEDrLUVIAN now-the church and the world- WICKEDNESS. Ch. 6: 1-8. the children would naturally become allied to one or the other. Nor is it The sacred historian, having now meant that these three were born in given us the godly line of Seth (ch. this order. Shem is named first as 4: 26,) as distinct from the wicked being of the faithful line through and alien lineage of Cain-traces the B. C. 2567.] CHAPTER VI. 153 2 That the sons of God saw the daughters of men that they were fair; and they b took them wives of all which they chose. b Deut. 7: 3, 4. growing wickedness of men as it bidden to intermarry with the Caculminates toward the deluge. Thus naanites. And this matrimonial alliwe see that man's first state was not ance with the heathen was denounthat of the savage, gradually becom- ced by the last prophet of the Jews ing exalted by the progress of society as the grossest adultery, (Mal. 2: 11.) — bt that he was first exalted, and ]alachi refers plainly to this primbecame afterwards debased by sin. itive history, setting forth the great The former is the heathenish view principle of God's dispensation in all of human history, which the Scrip- ages. So Paul, in his letter to the ture every way contradicts. It is Corinthians, "What concord," etc., probable that a disappointment (1 Cor. 7: 39; 2 Cor. 6:14.) This among "the sons of God," or the relation is held so sacred, (1.) For church, as to the advent of the Prom- God's covenant is a household coveised Deliverer, was one cause of the mant, and,(2.) Marriage is the beauapostacy which is here recorded. So tiful figure of Christ's relation to 2 Peter 3:3, 4. His church, and (3.) As He is the 1. Began to multiply. The term Promised Seed, so the seed of be"began" is the same Hebrew verb lievers ought always to. be holy. used in ch. 4:26, where some read ~ Daughters were born unto them. it "profanely began," as the word That is, the profane and ungodly originally means, (niphal, bM, to be parents had daughters born unto profane.) Here it may have that them. These daughters, of course, sense, or at least it may carry the as the next verse implies, were proidea of profane, ungodly increase, as fane-like their parents. They were the context further explains-for such as the people of God should men had begun to multiply long be- have Shunned and kept separate fore this. The fact that daughters from, " for what concord hath Christ were born unto them is here given to with Belial," (1 Cor. 7: 14; 2 Cor. introduce the narrative of their mar- 6: 14-17.) riage relations, (vs. 2.) The develop- 2. The sons of God. (1.) Some unment of iniquity occurs now in TIHE derstand this of "men of rank," emiFAMILY: and in a way to prevent nent persons, as "trees of God," for the godly seed, by which God would majestic trees, etc. So Samar. Jon. build up His church in the world. Onkl. Symmn. Aben-Ezra, etc. But He has always propagated His church this is generally abandoned. (2.) A by means of a godly posterity. And second view understands them to be this great principle is developed angels who are here meant. So in the earliest records of human his- some of the most ancient fathers. tory. The church was at first in the And the passages in 2 Pet. 2:4; family of Adam. There there was Jude, vss. 6, 7, are adduced to prove a division-not all of the true cov- some such profane intermingling of enant seed, through whom the Prom- fallen angels with mankind. So ised "Seed" was *to come. And Kitto understands it. But Chrysoshere it is shown that ungodly mar- tom, Augustine, Theodoret, etc., forriages were the fruitful source of cibly opposed this view, and exposed corruption and alienation from God. its absurdity. Those moderns who When the church thus allies itself have held to a mythical interpretato the wicked world, it is a profana- tion of these early records, have retion, which is called by the prophets vived this notion. It would seem to adultery. So the Hebrews were for- be contrary to our Lord's description 7* g15 GENESIS. [B. C. 2567 of the angels, (Matt. 22:30,) i. e., make one," (not two created from that they neither marry nor are giv- the ground, but Adam only, and en in marriage. Besides the sin in then Eve taken from Adam, to set such case would have sprung from forth the essential unity in the marthe angels, not from men. The riage relation.) "And wherefore phrase, "sons of God," is used of an- one? That He might seelt a godly gels in Job; but not the same exact- seed, (vs. 15.) The complaint of the ly as here. In Job 38: 7 it is with- prophet against the church was, out the article, and limited. by the " Judah hath profaned the holiness parallelism of the sentence-the of the Lord which he loved, and morning stars-the sons of God. In hath married the daughter of a other passages in Job, where the ref- strange god," (vs. 11.) So Hosea erence is, as here, to the pious, in 4: 12; 5: 3. So ch. 27: 46; 28: 1; distinction from the wicked, it is ex- Exod. 34: 15, 16; Dent. 7: 3, 4, actly the same phrase as here, i. e., Num. 25:1; 1 Kings 11:1, 2. with the article, (Job 1: 6; 2: 1.) ~ [Daughters of men. As in vs. 1, But (3.) It is plain from the context the multiplication of men is spoken that the godly are here called "sons of, and also in vs. 3, this passage of God," in distinction. from the plainly refers to two classes of manworldly; as already the descendants kind, of which the husbands belonged of the Sethite line had been distin- to one class, the wives to the other. guished from those of the Gainite These are not necessarily confined to line. The fact already noted, (ch, the daughters. of the Cainite line ex4:26,) that a separation had taken elusively, but of this line chiefly, and place in the public worship of God, so of this class. The former are such' calling on the name of Jehovah," as those of whom John'speaks as would prepare us for some such pub- "sons of God," who believe on His lic distinction in the name they would name, and describes them which bear. And observe; "the entire He- were born not of blood, nor of the brew idiom left the author no choice will of the flesh, nor of the will of of expression." (See ch. 5:32, notes.) man, but of God, (John 1.) And the Just as the early disciples came soon latter are such as are " born oftheflesh, to be called "Christians," after the (John 3: 6,) and which are "flesh," name of the Master. And this new in contrast with such as are " born name they received at Antioch from of the Spirit," and are spirit. These the lookers on-the Gentiles, (Acts are of the natural birth, unregener1: 26; see Deut. 14: 1;) so the people ate; hence called " daughters of of God are called " the sons of God," men," such as the Cainites. T That (John 1: 12;) 1 John 3:1. So also they were fair, (lit.,) good. These Rom. 9: 26; Gal. 3: 26. T Saw. marriages were physical, and not The fact and manner of the declen- founded on any high and worthy sion which took place among the considerations. It was here evidentpeople of God are here set forth. ly "the lust of the flesh and the lust The children of those pious Sethites of the eye, which are not of the Faiust named began to form an unholy ther, but of the world," (I John union with the wicked world. This 2: 16.) Proceeding on such a carnal gave a fresh impulse to the abound- principle, " they took to them wives of ing iniquity, for it introduced degen- all whom they.chose "-looking no eracy into the church, led to aposta- higher than to their own carnal graticies, and called for a destruction of fication. This low, degrading view of the race, saving only one pious fami- marriage is the root of family degraly. This accords with the analogy dation. So it is among the heathen. of Scripture. The principle is a vital Christianity alone has elevated the one in God's plan for His church. female, and dignified and sanctiSee Mal. 2: 11, 14. "Did not He fled marriage. It may here be im B. Co 2567.] CHAPTER VI. 155 3 And the LOrD said, C My Spirit shall not always strive with man, d for that he also is flesh: yet his days shall be an hundred and twenty years. c Gal. 5: 16, 1; 1 Pet.: 19, 20. d Ps. 78; 39. plied also that they took more wives three particles, it would seem to be than one, as they pleased. The fam- a preposition with a verbal infiniily disorganization and open apostacy five, and the pronominal suffix; from God which had hitherto been meaning —i their aberrations. So confined to the descendants of Cain, V. Gerlach. Heb. Fair. Bib. reads, now gained ground among the pos- " Through their backslidings.?' Geseterity of Seth. Family after family nius reads, Because of their errings. was founded in filial insubordination God's Spirit had wrought with men and disregard of the law of God. of that wicked age by the preaching What could be expected to result of such as Enoch and Noah, and by from marriages which were thus His providence and their conscience. based upon sensuality, self-will, and And yet, in their departure from him, apostacy, but a progeny of evil? that Spirit was quenched, until now 3. The awful crisis was thus He declares that such depraved derought on. God appears now ts spite to the Spirit of His grace should brought on. God appears now as not always be borne. He would set speaking, and announces His deter- a l o ens arn ickedness, mination to bring His controversy and to His forbearing kindness. with this apostate generation to an This has always been His method of end. ~ Miy Spirit shall not always dealing. It was so with Israel, "saystrive ith m. This is the person - ing in David to-day, after so long a oded, Spirit-(ch. 13.) The firson of the time; as it is said, To-day, if ye will Godhead, (ch. 13.) The first sense hear His voice, harden not your of the verb rendered strive is to be low, hearts" Luther understands the to be inferior. Gesenius, therefore, p e o d r the mi rendersit, be humbled, If so under: passage of God's work by the minisrender it c be Um d, If so under- try of the prophets, as though one of stood, it can be only as conveing them should say, "It is an unbecomthe idea of being grieved-quenched- ing thing that the Spirit of God who (trampled on)-resisted, as elsewhere thrugh s d anlone in the Scripture. The word means any longer also to strive, contend. From the weary Himself -in reproving the New Testament we find that Christ world It is now added (tht is "went and preached by the Sp to man) is flesh-carnal-unspiritual. went and preached by the Spirit to This term carries with it the idea of those (who are now) spirits in prison, debasement, as the context has alwho aforetime were disobedient in th days of Noah, etc. 1 Pet. 3 19, ready distinguished the "sons of. Ad here Jehoah, declares t3:1at God" those of the divine nature20. And here Jehovah declares that from "the daughters of men "-the His Spirit shall not always be quench- natural, unregenerate ones. John, ed in men, (or strive with man.) who, also with Moses, begins with The verb in Eccles. 6: 10, is akin to "the beginning," distinguishes the this. But the preposition is (Y) "sons of God" from those who are with, instead of (S) in, as here. "born of the flesh," and are. "flesh," Therefore, as the original sense is instead of being"born of the Spirit," intransitive, Gesenius gives the (John 3:6.) This is the New Testameaning to be humbled. T For that, ment sense of "flesh" and "fleshly," etc. This clause may be connected that is carnal, Rom. 8. A perfect with the foregoing; and instead of agreement is found, therefore, in the being an unusual combination of terms here used throughout. We 156 GENESIS. lB C. 2567 4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same became mighty men, which were of old, men of renown. may read, " _My Spirit shall not al- "attackers." Some of those who unways be humbled in man, in his er- derstand this narrative to be of the ring-he is flesh." ~ And his days angels, read it, apostates. The Sept. shall be, etc. Some understand that and Vulg. read giants; Onk. and this was a shortening of man's ordi- Samar., mighty ones; Symm., powernary lifetime. Others, and more prob- ful ones. Moses here shows the ably, regard it as referring to the prevalent corruption. 1. From the period that should be allowed the apostacy of the pious race in their race for repentance before the flood carnal associations. 2. From the should sweep away the wicked. If wide spread violence, which was even so, the narrative here runs back to increased by reason of this wicked the period before the birth of Noah's alliance referred to. The bodily sons. So says V. Gerlach. None strength of this ungodly progeny is of God's greater judgments have ever mentioned. The Nephilim, it would taken place without a time for seem, are a class referred to, as well repentance after the threatening. known, who arose in those daysTo the Ninevites it was forty days; such as breathed the spirit of Cain to the Jews, after their rejection of and Lamech, and were already foreChrist, it was forty years. To the shadowed and represented in them. Amorites it was four hundred years, And the progeny of this ungodly alch. 15: 16. Tuch, Ewald, Havernick, liance gave rise to the Gibborimand others, understand the period mighty men-such as Nimrod, who here named as the limit set to hu- is called Gibbor, ch. 10:8; men of man life. While the antediluvian name —fame-renown. The ancient patriarchs lived from seven hundred mythology, based mainly on scatterand seventy-seven years to nine hun- ed traditions of these events, and on dred and sixty-two years, not includ- distant traces of these inspired aning Enoch, the postdiluvian patri- nals, represents the giants as sprung archs lived from one hundred and from the earth, and warring with ten to one hundred and eighty years. the gods, and being overcome, they Hengstenberg, Delitsch, Ranke, and were buried in the earth by the the Jewish interpreters understand mountains and rocks being piled it of the space given for repentance, upon them; and that earthquakes (2 Pet. 2: 5; Heb. 11: 7.) occur from their struggles to get re4. There were giants; lit., The lease. The Nephilim are referred to Nephilim were (had been) in the in other passages, and rendered "the earth, (the land) in those days-also, dead," in Prov. 9: 18; 21: 16, and after that the sons of God went in "unto death," Prov. 2:18,-the conunto the daughters of men, etc., i. e., text referring to the carnal lust by there were men of that kind in those which the rebels before the flood days - well-known men, of giant perished. These were men of restature and force, defiant and con- nown-often referred to in the most trolling; and after these mixed mar- ancient traditions. And so also they riages, the progeny were of this have found their way into the ansort-the mighty men which were of cient mythologies. Hviernick under. old-men of renown. The Nephilim, stands Nephilim to mean great rendered "giants," are, literally, the (giant,) but better understand the fallen, or those who fall upon, or vio- term to mean fallen ones-capostates. lently assault others. So Aguila, In these roving plunderers (and assas B. C. 2567.] CHAPTER VI. 157 5 t And God saw that the wickedness of man was great in the earth, and that every e imagination of the thoughts of his heart was only evil continually. 6 And fit repented the LORD that he had made man on the earth, and it g grieved him at his heart. e ch. 8: 21; Deut. 29:19; Prov. 6: 18; Matt,. 15:19. f See Num. 23: 19; 1 Sam. 15: 11, 29; 2 Sam. 24: 16; Mal. 3; 6; Jam. 1: 17. gIsa. 63; 10; Eph. 4:30. sins perhaps) as well as in the wan- goodness of God is condemned in dering habits of the followers of Ja- these words; yet at the same time bal, the sentence was fulfilled against the true nature of man, when deCain-" A fugitive and a wanderer prived of the grace of the Spirit, is shalt thou be in the. earth," ch. clearly exhibited." Calvin. (1.) The 4: 12. wickedness.was great (abundant and 5. God is now introduced as be- gross.) (2.) It was internal and uniholding and contemplating this versal —"every fabrication of the abounding and high-handed iniqui- thoughts of his heart." (3.) It was ty. This is to show the notice total-" only evil." (4.) It was habwhich God takes of human conduct, itual and persevering " continually." and especially that He does not act 6. It repented. "The repentance without knowledge and considera- here ascribed to God does not proption. This abounding iniquity He erly belong to Him, but has refersaw in its true light-as it really ence to our understanding of Him." was-that it was great in the earth. -Calvin. The change in the maniSept., That the wickednesses were mul- festation of the Divine dealing with tiplied. So, everywhere in the Scrip- these sinners was such as among ture, God is spoken of as looking men would be ascribed to repentdown upon the inhabitants of the ance. It was as though-to use huearth to take note of their ways-to man language-God had repented of see if there were any that did under- making man. This phraseology stand-that did seek God, (Ps. 5: 19; strongly expresses also the deep 14: 2.) God saw also every fabrica- grief which is felt by the loving tion of the thoughts (or purposes) of heart of God. And the feelings his heart, only evil all the day. This which sin excites in the Divine mind was the condition, of the human race. are represented in Scripture after a "Their mind was so thoroughly im- human fashion-grief, anger, hatred, bued with iniquity that the whole repentance-though these exercises life presented nothing but what was are infinitely beyond those which to be condemned." The language is are found in creatures. We undermost full, and exclusive of all good or stand what is meant, and these terms right affection. Not only the wicked- are used to make it intelligible to us. ness of action, but of heart; and not See Num. 23: 19; 1 Sam. 15:10, 11. only so, but every fabrication of the Of course God cannot change. And'thoughts of the heart was evil, only what seems to us a repenting of His evil, and only evil continually. former course, is only a change in There could be no stronger language His visible procedure; yet always to express the absolute and utter de- exercising the same unchangeable generacy of the species. And this attributes-" without variableness or was man in a natural state-as fall- shadow of turning," Jas. 1: 17; Ma]. en. Only such as Noah was an ex- 3: 6. T And it grieved Him at His ception, and he was a new creature- heart; lit., He grieved Hivzself to His a child of God. "The obstinacy of heart. God's love of what is holy, the men who had greatly abused the and His pleasure in it, necessarily 158 GOENESIS. [B. C. 2567. 7 And the LorD said, I will destroy man whom I have created from the face of the earth; both man and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 8 But h Noah found grace in the eyes of the LORD. h ch. 19: 19; Exod. 33: 12, 13, 16, IT; Luke 1: 30; Acts: 46. implies His displeasure and grief at man. Because they are involved what is wicked; so that He is said with him in his standing before God to be angry (with the wicked) every -as they are under His dominionday, (Ps. 7: 11.) Here the verb is in and they are the lower creation of the reflexive form, and means He which he is the head and crown. grieved Himself. The Holy Spirit is Besides this gives a most impressive said to be grieved when that is done exhibition of the dreadful evil of which would provoke His withdraw- sin in the world. The whole crea ment. "It may be said that God is tion is cursed with man. And the offended with the atrocious sins of whole creation will share with man men, as if they wounded His heart in the glory and joy of his redempwith a deadly grief." —alvin. tion, (Rom. 8: 21, 22, 23.) 7. The Lord said. Lit., Jehovah 8. But Noah. There is always "a said. The awful judgment denoun- remnant according to the election of ced upon the wicked world by God grace," (Rom. 11: 5.) Even in those is here set forth as the result of ma- most degenerate times, when the turest counsel, and based. on the whole world had become so bold in purest principles. God has justnow sin, there was a godly man-the head been represented as repenting and of a godly family, whom God would grieving Himself at having made save from the coming destruction. man, and what is here narrated is F7ound grace, etc. This phrase only another mode of expressing the means, " found acceptance with God." same thing. God, in His infinite " Grace," in the Scripture, commonly holiness, could not be otherwise signifies "free favor." And it was than hostile to such wickedness. because of the grace of God that He could not but punish it and ban- Noah found grace with Him. The ish it from His presence. Men often New Testament informs us that it argue that God is bound to save all was by faith in the plan of grace His creatures because He has made that Noah was led to such distinthem. Here it is shown that such guished piety and perseverance, sin in creatures is the most flagrant, (Heb. 11: 7.) It was by Divine and that men, because they are His grace that he, a poor sinner by nacreatures, are all the less excusable ture, found acceptance with God, and in their sin. (See Isa. 27: 11.) ~ I thus he became heir of the righteouswill destroy. Lit., will wipe away- ness which is by faith, (Rom. 11: 6.) blot out, (2 Kings 21:13.) When Noah is also called a "preacher of one is led to destroy what he has righteousness," (2 Peter 2: 5.) The created, it can only be when it has grace of God in men leads to graproved itself utterly unfit to be pre- cious conduct. This free, unmerited served. The interest of the Creator favor of God to sinners where it is ap. in His creatures cannot be small. prehended and embraced leads them He surely will not destroy what He to gratitude, and to a grateful obedihas created except it be necessary. ence. Noah is said to have been f Bot h man and beast. Lit., Fromn "moved with fear" in the building mran unto beast. But why need the of an ark. But it should be noted lower animals be destroyed with that the Greek term thus rendered B. C. 2567.] CHAPTER VI. 159 9 ~ These are the generations of Noah: i Noah was a just man, and perfect in his generations, and Noah k walked with God. i ch. 7:1; Ezek. 14:14, 20. k ch. 5: 22. means, "actuated by a spirit of forbidden by Antiochus Epiphanes, piety" —which is, indeed, a godly, they read sections from the prophets filial fear, (Heb. 11: 7.) And faith instead; and when after that persewrought-wrought with his works cution they had liberty again, they -as in the case of Abraham-and combined the Law and the Prophets, "by works was faith made per- reading sections from both, (Acts feet," (Jas. 2:22.) And the principle 13: 15.) of the Divine economy is that " withOut faith it is impossible to please ~ 21. a. LINE OF NOAH-FLOOD God," or to "find grace in His eyes." THREiTENED-NOAHI DIRECTED This statement prepares us for the TO BUILD THE AiK. Ch. 6: 9-22. narrative that follows of all the distinguishing favor shown to Noah in 9. At this point the particular hisHis preservation and salvation. tory of Noah is taken up. He is NOTE.-The great promise of " the now to appear as the leading characseed of the woman" to come, who ter-and the formula is the same as should be victorious over the powers before. T These are the generations. of evil, was so far from having yet The same term as is applied to the been fulfilled that there seemed to heavens, etc., (ch. 2: 4,) and to Adam, be a triumph of the kingdom of evil (ch. 5: 1,) and means births, issues, in the world. One godly man, with with special reference to the genealhis family, stands as a witness ogles-and whatever concerns him against the prevailing iniquity-and personally, and domestically-in the a pledge of some better things to immediate connexions. ~ A just come. Meanwhile NoaT7 was to be- man. Noah is the first person in come the second head of the race, the Scriptures who is so called — and as such, a type and shadow of just man - righteous. Jesus is the Coming One-the builder of an "thatjust One," (Acts 22:14.) "The ark for the salvation of his house, just shall live by his faith," (Hab. by which, also, he condemned the 2:4.) So Noahwas just byhisfaith world. by which he became heir of the This verse ends the first parash, righteousness which is by faith," or section of the law. In the Sab- (Heb. 11: 7.) [ Perfect in his genebath readings in the Jewish syna- rations-among his contemporaries. gogues they divided the Pentateuch He was a most eminent specimen of into fifty-four sections called Par- piety in that degenerate age. This shioth, answering to the number of does not mean that he was sinless, Sabbaths in the Jewish intercalary or that he was just in the sense of year, and made to answer for the having no impurities or faults of common year, by reducing two sec- character. But he was godly among tions to one. This method complet- the godless world-and this prepares ed the reading of the law during the us for the narrative of God's signal year, commencing with Genesis on mercies towards him. "There is the first Sabbath after the Feast of not a just man upon earth, that doeth Tabernacles, which was the closing good and sinneth not," (Eccles. 7: 20.) feast of the year. So we find that The sense of "perfect," in Paul's in Paul's time, and from of old, Epistles, is "mzature," full-grown, in Moses was read in the synagogues contrast with the state of " babes " in every Sabbath day, (Acts 15: 21.) theDivinelife. Noah,as a"pIeacher When the reading of the law was of righteousness," one who published 160 GENESIS. [B.. 2546 10 And Noah begat three sons, I Shem, Ham, and Japheth. 11 The earth also was corrupt m before God; and the earth was n filled with violence. 12 And God o looked upon the earth, and behold, it was cor. rupt: for all flesh had corrupted his way upon the earth. l ch. 5:32. m ch. 7:1; 10:9; 13:13; 2 Chron. 34: 27; Luke: 6; Rom. 2:13; 3:19. n Ezek. 8: 17; 28:16; lIab. 2:8,1T. o ch. 18:21; Ps. 14: 2; 33:13, 14; 53; 2, 3. and urged upon men the only true has already been given in substance. righteousness which is by faith-did MT The earth also. Rather, And the not claim to be a man of sinless per- earth was corrupted. The whole hufection. He put his simple trust in man family in all the inhabited God's promise-looked for the Corn- earth was in a state of moral corruping Seed, as the Great Divine Deliv- tion, as is expressed in the next erer he saw and embraced the verse, "All flesh had corrupted his promises and confessed that he was way upon the earth,"-(the same a pilgrim and stranger upon the word.) When it is said that this earth, "declaring plainly that he was before God, it is meant that it sought a home, (,rarpL6a'.) "We are was open, heaven-daring. i And complete in HIM: Of His fulness we the earth was filled with violence. receive," (see John 1:16.) Thus Noah Sept., injustice. This accords with walked with God, as Enoch did, had all the foregoing narrative. In the his fellowship with the Father, and spirit of Lamech, the Cainite, and in with His Son Jesus Christ, (1 John the character of the Nephilim, and 1: 3.) It has been held by some of the "mighty men of renown," the modern writers that the faith of the race had become more and more patriarchs was only a general trust abandoned-the corruption displayin God's providence, according to the ed itself in all forms of violenceknowledge of their time; and that until the earth was filled with stripes, it was not in any proper sense a oppressions, murders and outrages, faith in Christ. But Christ had been which called for the Divine judgpromised. They believed in Him. ments, in mercy to the human farnAnd the New Testament is particu- ily. NOTE.-All this desperate inilar to show that theirs was a Christ- quity had its special impulse in such ian faith-a faith in the Promised family corruption as polygamy and Seed. And Christ Himself declares carnal alliances, which polluted the that Abraham saw His day and was race at the fountains. When the glad, (John 8: 56.) Especially does marriage relation was profaned by Paul, in the Hebrews, show that the taking a plurality of wives-then patriarchs, and all the Old Testa- murder grew bold and daring, and ment worthies, had the Christian claimed to be protected, as in Lafaith, (Heb. ch. 11.) mech. And when marriage was con10. It is here again recorded that tracted without the fear of God, and Noah begat three sons, (ch. 5: 32.) according to mere carnal principles Shem is named first, as being (not then domestic piety was banished the oldest, but) the head of the from the earth. The single contrast sacred line-through whom the Me- was in the solitary case of Noah and siah was to come with all His bless- his pious house! And God puts disings. tinguished honor upon this eminent 11. A general statement is here example of steadfast family piety. made as to the universal corruption He saves him and his house. among men. This is introductory 12. God took note of this state of to the account of the deluge. This things. In Ps. 14 and 53, the Psalmist B. C. 2567.] CHAPTER VI. 161 13 And God said unto Noah, P The end of all flesh is come before me; for the earth is filled with violence through them: q and behold, I will destroy them with the earth. p Jer. 51 13; Ezek.: 2, 3, 6; Amos 8: 2; 1 Peter 4: T. q vs. 17. well describes this condition of man- ~ Behold I will destroy them. The kind. And God is represented as verb here used is the same as is sevlooking down to see if there was any eral times used before, and rendered exception to the prevailing wicked- corrupt, and means also to destroy, ness, (Ps. 14: 2.) ~ All flesh had cor- (Hiphil.) The corruption of the rupted his way. The whole race world referred to, was most destruchad grown corrupt in conduct and tive and ruinous. And God only practice. "They are corrupt," (Ps. gives them up to their self-destruc14: 1.) "They are all gone aside,"- tion when He sweeps them away (" out of the way.") " They are alto- from the earth. Behold I am corgether become filthy," (Ps. 14: 3; rupting them. The same term is 53:3.) used of God's destructive work as 13. God now declares His purposes was used of their corrupting and of judgment in view of this univer- destructive works-to show the consal crime. T An end of all flesh is nexion between the two-as if it come before me. Sept., A season-a were said, As they have given themcrisis-not re2oc, but Kcatpog. This is selves up to this universal corrupthe warning with which God pre- tion, so I will cause their corruption faces to Noah His declarations of to seize upon them in all its bitter judgment, and His directions of fruits-and thus "destroy them that mercy. How startling must have destroy the earth,"-(Gr.,) corrupt been this announcement to Noah! them which corrupt the earth, (Rev. The awful iniquity could not longer 11:18.) God's retributive justice is be borne. The period of long-suffer- this, to give men up to sin in its ing (one hundred and twenty years,) bitter power anid penalty, to experiwas to that generation only as nine ence its awful consequences forever. years would be to men of our time. T With the earth. (See vs. 7.) All During this interval Noah was "a the animal tribes, and the fair face preacher of righteousness," warning of the earth were to be overwhelmed the wicked race of the judgment with this judicial destruction. This that would surely come from God. language implies that great geologHow long he was engaged in build- ical changes were produced by the ing the ark does not appear. It deluge. Who can tell what tremenwould seem from the New Testament dous agencies are indicated by the that the ark was preparing during expressions, " All the fountains of the the one hundred and twenty years, great deep were broken up,"-" The (1 Peter 3:20.) Noah was, perhaps, windows of heaven were opened." the most remarkable example of The universality of the deluge faith in the list of Old Testament seems'to be clearly taught in the worthies, (Heb. 11: 7.) The whole narrative, and confirmed by other world against him-the six score passages of Scripture, Gen. 7: 4, 23. years to continue at his work, and "Every living substance was de. in his conflict with the ungodly, stroyed which was upon the face of while as yet no symptoms of the the ground, both man and cattle; flood appeared-the simple word of and the creeping things, and the God to rest upon; his faith ridiculed fowl of the heavens, and they were and scoffed at, as most unreasonable, destroyed from the earth. And silly, and contrary to all experience. Noah alone remained alive, and they 162 GENESIS. [3. C. 2567 that were with him in the ark," ch. But admitting, as we do, that God 7:21-23. "The flood came and de- can and does work miracles, the ob. stroyed them all," Luke17: 27; Matt. jection is set aside. - ay, admitting, 24: 37-39. " God spared not the old as they must do, that geology and all zoorld, but saved Noah, the eighth per- natural science attests the fact of son-a preacher of righteousness- miracles, and of miracles such as bringing in the flood upon the world these convulsions and deluges, and of the ungodly," 2 Pet. 2:5. Be- their objection falls, even on their sides, it is recorded that the waters own ground. Could God produce prevailed exceedingly on the earth, water enough for such a universal and all the high hills that were un- deluge is the question. der the whole heaven were covered; 2. It is objected that such an infifteen cubits upwards did the wa- creased mass of water, as is reckoned ters prevail, and the mountains to be necessary for the deluge, would were covered," ch. 7: 19, 20; 8: 5. alter the action of gravity upon the It is objected that this height of fif- earth, and the nutation of the axis. teen cubits above the tops of the This also proceeds on the assumphighest mountains (five miles high) tion that God could not do it. would require a greater quantity of 3. It is further objected as to the water by far than is contained in all capacity of the ark-that it was not the seas and oceans of the earth, large enough for all the species oi But the water of the globe is to the animals and living tribes; but this land in the proportion of three-fifths has been disproved by accurate calto two-fifths, and there is no natural culations. impossibility as to the sufficiency in 4. -That the animals, belonging to the different seas and lakes for cov- different zones, could not all have ering the whole earth. And the been preserved alive in the same atwhole earth might have been sub- mosphere or climate. But every merged for a twelvemonth, as stated menagerie and zoological garden dishere, or even for a much longer pe- proves this, where tropical animals riod, without any trace of such sub- and those of most northern latitudes mersion being now discernible. Be- subsist in the same climate. sides, this objection takes for granted 5. As to the difficulty of gathering that the mountains were as high be- the food for so many, it is simply the fore the deluge as since, when (1) difficulty which God is supposed to some of the high mountain ranges have had in provisioning this house were probably thrown up as a result of His —this ark of salvation —as of the deluge. And (2.) The face of though He has not always bread the earth may have been otherwise enough, and to spare. As though changed in connexion with the del- He would give the order for all to uge, so as that high mountain ranges enter, and then shut them in withmay have been depressed, and the out providing food sufficient. sea-beds may have been elevated, to 6. But it is further objected that accomplish this result of overflowing trees have been' found, whose age, as the earth. (3.) The objection pro- ascertained by their rings, must be ceeds on the false assumption that greater than the deluge of Noah. God could not have produced the For example, a tree of tropical Afrideluge; as it claims, also that He ca, calculated by the rings of its could not have created the earth in trunk to be five thousand two hunsix natural days, and could not have dred and thirty-two years old, which, produced the chaos. It admits no it is alleged, could not have lived miracle in the case, and demands under the waters of the deluge that these great effects must be ac- during a hundred days. But it counted for by second causes, that has been discovered by Dr. Carpenare natural, instead of preternatural. ter in the West Indies that tropical B. C. 2567.] CHAPTER VI. 163 trees shed their leaves two or three subsided, they may have resumed times in a year; and that these rings their action. This would account or circles in the formation of the for most of the phenomena. But (1.) trunk are formed by the check of These volcanoes may have had erupvegetation at the shedding of the tions since the time of the deluge leaves, and are not annual layers, as without any extant record or tradiwas formerly judged. This of course tion of the event. (2.) The loose dust would reduce the age of these trees that now forms these volcanic cones -the Boabab, an African tree, and may have become light, as it now is, the Taxodium, a Mexican tree-at by the disintegration of atmospheric least by one half. This objection is agency during so long a period, while thus providentially answered. at the time of the deluge it may 7. How the animals could have so have been much more solid, like the spread after the flood is queried. To lumps of lava that form the sides this Prichard replies that a partial below; especially the carbonic acid creation of animals probably took gas which issues from these volcanic place after the flood; and in favor districts, softens and dissolves the of this, he adduces the fact that rock. —Lyell. (3.) Itismaintained on'resh creations have marked every good authority that there are historic new geological epoch. It has been traces of such eruptions in the years quite too hastily assumed that there 458-460, A. D., and that the rogation have been no creations on earth days in -the ritual of the English since the sixth day. Agassiz truly church were instituted by the Bishop remarks that " since man has existed of Vienne, and are a commemoration upon the earth no appreciable change of these catastrophies. has taken place in the animal or 9. It is admitted by all geologists vegetable world." But this does not that there have been successive delby any means forbid the belief that uges, and that every geological epoch there may have been a re-creation of is marked by such an event. But it the same species as were destroyed is contended by some that the last in the deluge. convulsion and overflow was ante8. A further objection is urged rior to man's creation, because hufrom the cones of volcanoes, as of man bones or fossils are not found Etna, where the cinders and dust, in any strata of earlier date, and bewhich it is calculated must be older cause no remains of human works than the deluge of Noah, would have been found in such pre-Adamic have been washed away by it, but strata. "No deluge, therefore, dewhich show no traces of the deluge. stroyed a wicked and disobedient This is argued especially from the race of men," says Kalisch. But just volcano of Auvergne and Dauphine now these very geological authoriin the centre of France; which it is ties are clamoring about the alleged held could not have had an eruption discovery of such human fossils, and since Europe was peopled, because remains of human works in strata, there is no tradition of such an event. or caves or gravel-beds along with And, moreover, that the geological the remains of extinct mammalia, formations between different layers and are claiming therefore that they of lava, and the wearing of river have found traces of pre-Adamic courses through great depths of the man. But if it can be proved that rocky substance, prove a far longer they have found human fossils in antiquity than the deluge of Noah. such geological quarters, then the But these may have been volcanic in strongest objection which they have a previous geological period of our hitherto urged against the fact of earth, and afterwards may have be- the deluge of Noah, and its univercome submarine volcanoes, and being sality, together with the mighty geoupheaved again when the deluge logical changes which were formerly 164 GENESIS. [B. C. 256?, referred to that event, is set aside, all the rules of a sound philology, and thus they contradict their own distort the spirit of the language, theories. Especially they show us and disregard the dictates of cornthat their theories are so liable to mon. sense." Introduction, p. 144. change from new discoveries, that 3. A volume of water thirty feet they cannot be relied on. "Who above the top of Ararat, (which, accan tell what fossils may yet be cording to Parrot, is sixteen thoufound in ocean-beds?" they say. sand two hundred and fifty-four feet True. And what if human remains high,) and which prevailed for alare found there? Yet their argu- most a year, must have found its ment is based on the mere negative equilibrium, and thus covered the evidence-the absence of human re- face of the whole globe. According mains in the tertiary beds, while so to the calculation of Lilienthal, the small a portion of the geological quantity of water necessary to cover field has yet been explored. If they the surface of the earth to the height find such tertiary human remains, of a mile above the level of the sea they are bound, by their own theo- is only equal to the two hundred and ries- rather to admit not only the seventy-second part of the volume of universality of the deluge, but all the earth. See Kurtz. Partialists that was claimed by the deluge the- compute that there were at the time ory in accounting for the geological of the deluge about four millions of formations. inhabitants on the globe. 1. Universal tradition points not 4. But if the flood was not univeronly to a deluge during the human sal, but local, where did it take place period, but to the deluge of Noah's exactly —over what amount of tertime. See " Bryant's Analysis of I ritory? Hugh Miller and others arAncient Mythology," " Harcourt's gue that it was local, on the ground Doctrine of the Deluge," etc. that in such case "the necessity for The ark, the dove, the rainbow are preserving all the species of animals all incorporated with the traditions. in the ark disappears. For in the The medal struck in the reign of first place there was nothing to prePhilip the Elder in the city of Apa- vent the birds and many of the large mea, represents a square box afloat mammals from getting away, and on the water, with a man and wom- in the next, the number of species an inside, and also two birds and an peculiar to that geographical area, olive branch, and the name NoE on and which would be absolutely dethe box. Hindu traditions, as well stroyed by its being flooded, supas Ghaldean, and Greek and Ameri- posing they could not escape is incan, all agree even in the leading significant." And thus the deluge details of the flood, so as to call for itself is made " insignificant." Pethis historical basis. < rowne (in Smith's Bib. Diet.) "Noah " 2. To argue from the alleged find- argues that "unless we suppose that ings of geological science that the a stupendous miracle was wrought, deluge of Noah must have been lo- we. must believe that the flood excal, and confined to a narrow dis- tended only over a limited area of trict of country, is to sink the plain the globe." But we do suppose such Scripture record below the indistinct a miracle was wrought. This is the and partially explored and poorly plain impression which the Biblical understood record of the rocks. For narrative gives. if the waters rose fifteen cubits 5. But if all the language which above the highest mountains of the seems so universal, refer only to then inhabited countries, their level what is local, and the deluge did would have been sufficient to make not cover "the whole earth," then the deluge universal. Kalisch main- we must regard God's covenant with tains that such interpreters "violate Noah, sealed by the rainbow, where B. C. 2567.] CHAPTER VI. 165 14' 9 Make thee an ark of gopherwood; rooms shalt thou make in the ark, and shalt pitch it, within and without, with pitch. this same phrase occurs, as referring it is to deny the authority and dionly to that locality, wherever it vinity of Jesus Christ himself, who was; and we have no covenant that gives His explicit sanction to the there shall not be a deluge to drown historical truth of the narrative, this continent, and other continents Matt. 24: 37. Compare Luke 17: 2. and localities not included in Noah's But this would be more incredible deluge. But who believes that to be than any thing found in the narrathe meaning of the Scripture? tive. Many who hold to a partial 6. Besides, if the passage in Peter deluge, understand that such a view refers to the destruction at the del- is perfectly consistent with the Bib. uge, as is most generally understood, lical terms, in that the expressions though it would seem perhaps more are universal only in reference to the forcibly to refer to the chaos, (see In- earth as inhabited at the time. One troduction, p. 46,) then it is distinct- of the latest writers on the subject ly said that the kosmos (world) that (Perowne) admits that "a universal then was, perished; and this is not deluge cannot, on geological grounds the oikournene-the inhabited world alone, be pronounced impossible," -but the kosmos-the world itself, though he holds that " there is other of creatures and products, (2 Pet. evidence conclusive against it, mira3:5-8.) Though most of those who cle apart." The difficulty which this advocate a partial and local deluge school of writers find is in admitting understand it to be altogether con- a miracle. And the tacit concession sistent with the Biblical narrative, also is, that to those who can believe yet we adhere to the more obvious in a miracle-that is, in an extraormeaning of the record, until it is dinary interposition of the Almighty clearly disproved. -there is no difficulty at all in the 7. It would seem to be conclusive narrative. that as the passage in Peter predicts 14. Make thee - to, or for thee. a deluge of fire analogous to the del- ~ An ark. The term here used is uge of waters, so we cannot under- not the word for an ordinary ship, stand it in either case of any other but rather for a vessel without mast than a universal deluge. " The and rudder-being intended only for heavens shall pass away with a a floating structure. The word is great noise, and the elements shall tebhah-a tub-or chest. See Exod. melt with fervent heat-the earth 2: 3, used of Moses' ark of bulrushes. also, and the works that are therein The ark of the covenant was also a shall be burned up," 2 Pet. 3:10. hollow chest, though the term for This surely cannot mean a local and that is different in the Heb., but the partial destruction. Even Golenso same in the Greek. ~T Gopherwood; admits that "mathematical and phys- lit., of trees of Gopher-planks or ical science forbid our believing in a timbers of Gopher; which was probpartial deluge, such as some have ably a general term for resinous or supposed, since that involves an uni- pitchy timber. If the term were the versal flood." Page 18, Vol. 2. But common designation of a particular it is held by this last writer that the tree,it would not have been the plural narrative is not historical. And to form. Some understand it to be the this it is sufficient to reply that it cypress, as there is an affinity in the manifestly claims to be history, and letters of the word gopher, (Gr. kupar,) nothing else; that to deny its his- others, the cedar or juniper; but it torical character, is in effect to deny may, and most probably does include the wholie Bible history-nay, more, all these. This resinous wood was 166 GENESIS. [B C. 2567. 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof: with lower, second, and third stories shalt thou make it. to be used as it would not rot, nor be dred and seventy-seven feet long, liable to worm-eating. This latter seventy-nine feet broad, and fortywas the chief injury done to timber, seven feet high. Others make it which made it very insecure for five hundred and forty-seven feet building. It is still the,case in Pal- long, by ninety-one feet two inches estine, that the worms perforate such wide, and forty-seven feet two inches timber as is not resinous, and heavy high. Reckoning the cubit at 1.8 beams are soon eaten by them so feet, we find the length to be about secretly, that the houses are liable five hundred and forty feet, the to fall in. Therefore Solomon was breadth ninety feet, and the height so particular to use the cedar of fifty-four feet. The Great Eastern Lebanon for the temple. And this is six hundred and eighty feet wood is, on this account, very scarce long, (six hundred and ninety-one andcostly. "Pine forests," says Col. on deck,) eighty-three feet in Chesney, "abound in Armenia. Gy- breadth, and fifty-eight feet in depth press groves abound there." Among -thus longer and deeper. Tide the Mohammedans they are selected shows that it was sufficiently large for cemeteries. ~ Rooms. The word to receive all those animals which means cells-stalls —small apart- were to be preserved in it; that ments: elsewhere (twelve times) in it contained three million six hunthe Scripture uniformly rendered dred thousand cubic feet-and reservnests-as here in the margin-lodg- ing nine-tenths for the victualling ing places. See Obad. 4. ~ Pitch it. department, and assigning fifty-four The word is that which is the basis cubic feet to every species-each pair of our English word cover, and here of animals- there was room for plainly means to smear. Lit., it nearly seven thousand different reads, Smear it mith a smearing. species. The structure was- made, Some bituminous coating was to be not for sailing purposes, but for applied to the wooden vessel, both freight. Fishes, worms, and ininside and out, so that it would turn sects were not received into the ark. the water, and would harden, so as Dr. Hales has estimated that it was to be impervious. The Sept. uses a vessel of about forty-two thou. here the term asphaltum. sand tons in capacity. It has been 15.-And, etc., lit., and this which thou proved that these proportions are shalt make it. Thou shalt make it admirably fitted for the greatest this, thus, after this fashion. ~[ Three amount of tonnage, but not for hundred cubits. Winer makes the sailing. Mosaic cubit equal to nineteen and 16. A window. This term, used a-half of our inches. BJckh, andoth- in the dual number, means nooners, make it nearly two inches more. day light, and it is commonly renderThenius is judged most correct, as ed in the singular, " noon," and no his cubit agrees best with those where else "window." Junius and found on the Egyptian monuments. Tremellius render this in the singuHe holds the dimensions to have lar, a clear light. Heb. Fam. Bible been, it round, numbers, four hmn- reads, A tracsparcncy. It is quite a B. C. 2g67.] CHAPTER VI. 167 17 r And behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven: acnd every thing that is in the earth shall die. 18 But with thee will I establish my covenant: and S thou shalt come into the ark, thou, ald thy sons, and thy wife, and thy sons' wives with thee. 19 And of every living thing of all flesh, t two of every sort r vs. 13; ch. T: 4, 21, 22, 23; 2 Peter 2:5. s ch. 7: 1, 7, 13; 1 Peter 3: 20; 2Pter2:5. t; ch. 7, 8, 9, 15, 10. different word frorm that rendered It was to be a universal destruction window., (ch. 8:6,) and which Noah of living creatures from off the is said to have opened. It seems to face of the earth, excepting only the have been a sky-light of some un- remnant who should be saved in the known transparent substance for the ark. Murphy calculates that the admission of light. f In a cubit, etc. population of the earth at the time, This must be understood to be a was less than four millions. The direction for raising the roof of the bloody stains of murder were to be ark in the middle, so as to form a washed out, such as appear in Lagentle slope for turning off the water. mech, who boasts his impunity in The feminine suffix makes it refer defiant song. The deluge occurs to the ark, and not to the window. not by natural laws, but by direct " The cubit is possibly the height of interposition of the Creator. It is the parapet round the lighting and to be explained not by natural philventilating aperture. The opening osophy, but by the word of God. occupied probably a large portion of ~ In the earth. This clause excludes the roof, and was covered during the fishes, whose domain is in the warain with an awning, (nikseh, Gen. ters. The deluge was brought on 8: 13,") which was removed by the whole world as a punishment of Noah. An entrance was to be made man's sin, (Rom. 8: 22.) in the side of the ark-and there 18. But woith thee. Here is the was no need of more express direc- gracious provision for saving a remtion about it. It was this door by nant-according to the election of which the Lord shut Noah in, ch. grace. It was all of grace, God.cov7:16. 4Lowecr, etc. These three enanting with Noah, to save him and terms are in the plural. The word his. This covenant was a household " stories " is not expressed, but seems covenant. It has always been God's to be understood. Lit., Underneath, plan to propagate and transmit His middle and upper (stories,) thou shalt church by means of a pious postermake it. It is impossible for us ity. His church is the same in all from these few data to arrive at the ages) only under different outward exact structure of the ark. But it dispensations. By this announcewas no house set in a boat as the ment Noah was animated to obedipictures commonly give it. It was ence in his most tedious and difficult designed as a float, not as a sailing task-and thus his faith was exervessel. cised in God as a Covenant God. 17. God now declares his object in There were eight persons in allthe erection of this vessel. I, behold Noah, his wife, their three sons and I am bringing the flood. It is refer- their wives, (1 Peter 3: 20.) red to as the flood by eminence, or 19. Directions are here given as to as that already mentioned to Noah. the lower animals which he should The e(nd to be accomplished by the take with him into the ark. Pairs flood is stated-to destroy all flesh. of each he should take to preserve 168 GENESIS. [B. C. 2567. shalt thou bring into the ark, to keep them alive with thee: they shall be male and female. 20 Of fowls after their kind and of cattle after their kind, of every creeping thing of the earth after his kind; two of every sort u shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 22 w Thus did Noah; x according to all that God commanded him, so did he. u ch. 7, 9, 15; see ch. 2: 19. w Heb. 11: 7; see Exod. 40: 16. x ch. 7: 5, 9, 16. the species alive. The number is by Chas. Bonaparte. The clean anigiven in ch. 7:2. mals alone have been computed at 20. Shall come unto thee. All the one thousand one hundred and sixtyanimals had been brought to him be- two individuals, supposing that seven fore, (ch. 2: 19.) It seems here to be of each species was taken. But even intimated that the reptiles even if we could not see how the stowing should come to Noah by some extra- of these creatures took place, it is ordinary impulse. No insects nor much easier to infer that there are worms were included. All the varie- particulars which we do not know, ties may be referred to species, and or cannot appreciate, than to deny the species now claimed as belong- the plain statement of the Scripture. ing to a genus may, perhaps, be re- Some suppose that a partial new duced in numbers. Space, we have creation of animals took place after seen, was afforded by the area of the the flood. The various continents ark for nearly seven thousand spe- were probably connected at the first, cies. Many objections have been and this would allow of their migraraised against the assembling of an- tion to the ark from all quarters. imals from all quarters of the earth The food could the more easily be into one place. But we need not collected, as the deluge occurred in suppose that any differences of cli- the second month of the year, in mate existed then-and if there did, Autumn. it was surely in the power of God to 22. Here is the power pf Noah's assemble the animals, as easily as faith. In so gigantic an undertakHe could assemble the waters for the ing, against such a world of opposideluge. Besides, we know not how tion, in the face of all natural appearwidely these animals had spread. ances Noah's faith achieved the work. Some have sought to explain it by It produced a simple, earnest obedisupposing that the deluge was only ence to the Divine command in all partial, and not universal, (see vs. things. Thus his faith wrought 13, notes.) More than a thousand wonders. Noah is a hero in history. species of mammalia —and fully five "I admire," says Chrysostom, " the thousand species of birds are alleged virtue of this just man, and the unto exist. In Johnson's Physical At- speakable mercy of the Lord, when tas, (1856,) the number of species of I consider how he was able to live mammalia is given as one thousand,among the wild beasts, having had six hundred and fifty-eight. Of conferred on him that former dignity birds, the number of species reckoned of man which the animals acknowlby Lesson is six thousand two hun- edged and obeyed." The apostle's dred and sixty-six. Of reptiles six comment in the Hebrews is full of hundred and forty-two are reckoned force. (1.) Noah did this great work B. C. 2447. CHAPTER VII. 169 CHAPTER VII. ND the LorD said unto Noah, a Come thou and all thy house into the ark: for b thee have I seen righteous before me in this generation. a vs. 7, 13; Matt. 24: 38; Luke 1T: 26; Heb. 11: T; L Peter 3: 20; 2 Peter 2: 5. b ch. 6:9; Ps. 33: 18, 19; Prov. 10: 9; 2 Peter 2: 9. by faith-in God's word, and in God obedience. (3.) The result of this Himself, and in God's standing prom- was "the saving of his house," and ise of a Messiah to come. (2.) He the condemnation of an ungodly and was, also, " moved with fear,"-that disbelieving world, and his own heirfear of God which is filial, not ser- ship of that righteousness or justifivile, and which leads to cheerful cation, which is by faith alone. PART III. Froom the Flood to the Covenant with Abraham. and to thy seed after thee," (ch. CHAPTER VII. 17:7.) Hence we have the household baptism in the Christian church, ~ 22. THE FLOOD —THE ARK. Ch. (Acts 16: 15.) This does not indicate, 7: 1-24. however, that the children are regenerate, but provides that they may The long period of warning and become so, by God's blessing on the preparation had now nearly passed. parental fidelity. The children of The one hundred and twenty years Noah were not all regenerate, as we had rolled on, and were now within infer from the sequel. But God a week of their termination. The encourages the parental endeavor to ark itself was at length completed that end,and favors the children of beand ready for occupancy. Against lievers with the extraordinary means all the reviling of men and the temp- and promises. So under the New tations of Satan, Noah's faith had Testament the children of believers triumphed. Now it remained to in- are still bidden to come into the ark troduce to the majestic structure its Temporal mercies and deliverances tenants, and God's time has come are often granted to them for the for them to enter. parent's sake-they are born within 1. Come thou. The command is a the pale of the church, and favored gracious command. So is it in the with its oversight and tuition, and gospel. Christ is the Ark of the they are specially bidden to come to New Testament, and the invitations Christ as children of the church and to enter in are commands also, of the covenant, (Acts 3:25.) ~ For while the commands are invitations thee, etc. This was "the righteous of grace-come, come. ~ And all ness which is by faith" which Noah thine house. The plan of God from had, as Paul is particular to mention, the beginning has been to dispense (Heb. 11: 7.) The modern skeptiHis grace, by a household covenant. cism denies that the patriarchs had He has pleased to propagate His the Christian faith. But plainly church by means of a pious pos- Paul brings them forward as instan terity. "I will be a God to thee, ces of the same faith with us of the VOL. I —8. 170 GENESIS. [B. C. 2447. 2 Of every C clean beast thou shalt take to thee by sevens, the male and his female; d and of beasts that are not clean by two, the male and his female. c vs. 8; Lev. ~h. 11. d Lev. 10: 10; Ez.-44: 23. New Testament, and not a mere gen- prophetically, of those which should eral belief in God and in Providence, afterwards be so distinguished. But on the basis of natural religion. this would not explain to Noah what Noah could well embrace the great kinds were meant. We must supdoctrine of salvation by the Messiah pose that there had already been a in the ark which he built. And distinction made of clean animals as that ordinance of the ark upon the those that were to be used for sacriwaters was a figure like unto the bap- fice, and perhaps distinguishing the'tism of the New Testament church, food of the sons of God, in the ante(1 Peter 3: 21.) It was according to diluvian theocracy. Afterwards the a household covenant, in which the distinction related also to their uses very mode of baptism was pre-figured for food, (Lev. 11.) T By sevens. -surely not by immersion, but by af- Heb., seven seven. (See Zech. 4: 2, fusion. Noah had faith in the prom- Heb. seven and seven.) He had been ised seed-and faith in the Divine directed to take by pairs for the purthreatening against a wicked pose of keeping alive the species, world-and faith in the gracious (ch. 6:19, 20.) Here it is more fully provision of the ark. Noah's work and expressly directed to take three was altogether in the line of God's pairs of each clean animal, and a gracious direction and provision-it single seventh one besides. Calvin, was work upon the ark which God Delitsch, Tuch, Bauwgarten, etc., unhad appointed for a refuge. It was, derstand that seven of each species, therefore, nothing meritorious-as if and not seven pairs, is meant. So the ark had been provided because Rosenmziller says that the repetition of his work. It was fit that he and of the number is not to signify duhis should enter into the ark of plication, but distribution among the God, to which he had, in faith and species-"seven seven" being seven patience, set his hand. T Before me. of each species, as in vs. 9, and ch. This is God's clear testimony given 32: 16. By sevens, that is three to Noah, in distinction from the pairs and one single one of clean whole world of ungodliness besides. animals, for preservation, for food OBSERVE. —(1.) Noah's family are and sacrifice. Some understand sevbidden to enter in, because of God's re- en pairs to be meant. Noah sacrificed lations to Noah himself. (2.) Though " of every clean beast " at least one, Noah was so long a time a preacher on Ararat, upon leaving the ark; of righteousness (1 Pet. 3: 20; 2 Pet. hence he must have had more than 2: 5,) he had been instrumental, it a pair or he could have used none would seem, in the salvation ofno one for food and sacrifice in the ark. outside of his household. Ministerial These went in also in pairs, ch. 7:8, faithfulness is not always to be meas- 9, that is, (as is added,) male and feured by the manifest fruits in num- male. Seven is the sacred nmunbel bers converted. ~ In this generation. in the Scriptures. It was fit that Though they are so wicked and they should be taken by sevens, to alienated from God. keep up this sacred association. 2. Of every clean beast. As noth- There was here also a reference to ing had been said about such distine- the Sabbath, as a seventh part of tion of clean and unclean, before this time. OBSERVE.-It is specified (ch, time, some understand this to be 6:19, 20,) that the tame cattle, and spoken by way of anticipation and creeping things, (smaller animals,) B. C. 2447.1 CHAPTER VII. 171 3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. 4 For yet seven days, and I will cause it to rain upon the earth e forty days and forty nights: and every living substance that I have made will I destroy from off the face of the earth. 5 f And Noah did according unto all that the LoiD commnanded him. 6 And Noah was six hundred years old when the flood of waters was upon the earth. 7 IF g And Noah went in, and his sons, and his wifb, and his e vss. 12,1T. f ch.: 22. g vs. 1. and the fowl wer6 to enter the ark. diate preparation for the great event I The wild beasts are not included in What now would the scoffing world the specification. Hence some have presume to say. Jesus Himself who inferred that these were created after beheld it, and wept over it as we the deluge, of the same species as may suppose, tells us that they wern before, while those who regard the eating and drinking, marrying and flood to have been partial and local, giving in marriage, until the day understand these to have been pre- that Noah entered into the ark, served in other districts, than that (Luke 17:27.) T Forty days, etc. inhabited as yet by man. Leaving This is a period of special solemnity out this whole class would relieve in Scripture. Moses, Elijah and very essentially the difficulty of Jesus fasted forty days and forty many as to the room for such a mul- nights. Nineveh had a warning of titude with the necessary stores. But forty days, and Israel a wandering miracle must be admitted to account of forty years. T Evtery living subfor the deluge at all. And why not stance. This is not the term for livadmit it also to account for these ing thing, creature-but is more particulars of stowage? "Jehovah properly rendered substance, includshVt him in." ing all created things, and not merely 3. The same rule of sevens was to the animal creation-" whatever lives be observed in regard to all fowls. and flourishes."-GCalvin. Destroy. There were to be none of the fishes Lit., I am wioing out, or, about to taken into the ark. OBSERVE.-If, wipe out. as some would have it, new species 5. The faithful obedience of Noah have originated by selection, then is still further recorded. how could this distinction have been 6. Six hundred years. Lit., And kept up of clean and unclean? Noah was a son of six hundred years 4. For yet. Lit., Because to (or at) and the deluge of waters was upon days yet seven. See vs. 10. A week the earth. It was "in the six hunof further and most special warning dredth year of the life of Noah," (vs. was thus given to the world, includ- 11,) that the flood commenced. He ing a Sabbath. Seven more days for lived after the flood three hundred repentance, if peradventure any and fifty years, (ch. 9: 29,) or nine would repent. This very significant hundred and fifty in all. step was now taken to show that 7. Noah's family entered the ark God was in earnest. The ark was because of-or rather, lit., from the finished. Noah and his family were face of-or, from before the waters now to go aboard-and take with of the flood-showing not that they them a given number of the animals entered only by compulsion, but that and fowls-all showing an imme- in confident anticipation of the wa. 172 GENESIS. [. B.. 2447. sons' wives with him, into the ark, because of the waters of the flood. 8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, 9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.:10 And it came to pass, after seven days, that the waters oi the flood were upon the earth. 11 T In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all h the fountains of the great deep broken up, and the i windows or heaven were opened. 12 kAnd the rain was upon the earth forty days and forty nights. hch.8:2; Prov.8:28; Ezek.26:19. ich.:7T; 8:2; Ps.78:23. kvs.4,17. ters they entered-as though they minds of all were elated in the hope were already rising. of the new year. So Luther, Calvin, 9. It would seem from this, that etc, Matt. 24: 37. ~ All the founall the animals and fowls went in, tains, etc. The deep, or abyss, was in pairs, and that there were no odd mentioned in ch. 1, vs. 2, which some ones, (see vs. 2.) Also that they understand of the atmosphere, but went in by a Divine impulse, as by others of the seas. The waters of instinct. It has been computed by the deep, or abyss, had been separsome, that there are not more than ated by God at the creation, (ch. three hundred distinct species of 1:6,) and confined within approbeasts and birds. See ch. 6: 20, notes. priate bounds. Now all the springs 10. After seven days. So the ver- or fountains where those waters sions commonly render it, after the have their seat, from beneath, were seven days. The same phrase occurs broken up (rent-broken asunder-) in Heb.; 1 Chron. 7:25. The mar- so that there was a return again to gin here reads, on the seventh dcy. the original chaos in this respectThe precise day is given in the next that the waters enveloped the face verse. This was in the year of the of the earth, ch. 1: 2. The masses world 1656. ~[ The waters —ere- of waters from above also were let began to fall-upon the earth. loose-the barriers were removed11. The month here given is and instead of rain distilling in drops thought by some to correspond with from the clouds, as usual, the torour November as the civil year of rents poured forth from above, as if the Hebrew at this time commenced from open windows. The margin about the autumnal equinox, or 22d reads floodgates; Greek, cataracts. September. This would bring the T Were opened - were broken up. date (17th of 2d month,) about the See Job 26: 8. There is yet in the 7th November. Others conclude East a phrase like this-" the heavthat since the Hebrews begin their ens are broken up "-to denote very sacred year in March, at the vernal heavy rains. It is held by some equinox, and since this was the that it had never rained before this reckoning of time that was divinely time, but that the earth had been appointed, and since also it is more watered by dews, ch. 2: 5, 6; 1:9 agreeable to nature, the deluge com- But this was no natural rain. menced in spring time, when the 12. And the rain was uvpon, etc B. C. 2447.] CHAPTER VII. 173 13 In the self-same day 1entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark: 14 m They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. 15 And they n went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. I vs. 1, T; ch. 6: 18; Heb. 11: T; 1 Pet. 3: 20; 2 Pet. 2; 5. m vss. 2,3, 8,9. n ch. 6: 20. that is, the rain fell upon the earth commanded Noah. God evidently during this period, according to the Igave here what He required. He threatening and prediction, vs. 4. enabled Noah to carry out the plan This is a definite and parenthetical of His grace. Where Noah's faith statement in regard to the continu- sought to accomplish God's comance of the outburst of waters. mand, there God moved the animals 13, 14. Here is a repetition of the to do their necessary part. We obstatement in vss. 7, 8,.given with serve that in entering the ark of more precision. T In the self-same their salvation these various tribes day; lit., in the bone of this day, put aside all their mutual enmities, (mentioned in vs. 11)-in the article as it shall be at last, when the lion or substance of this day; that is-in shall lie down with the lamb, under this very day. It is here recorded the glorious reign of grace and rethat the sons of Noah who entered demption by Christ Jesus. ~T Shut the ark were the same three sons as him in; lit., And Jehovah shut in have been previously mentioned (ch. unto him. Shut close around him. 5:32,) and none others were born (Greek) Shut the ark outside of him, to him during the building of the or outside of it-from the outside. ark. It is well rendered, shut him in. Af14. The statement here is very ter the great fabric had been built, definite to show that specimens or and all had entered, it yet remained representatives of all beasts and fowl that the door be closedfrom without. that were then on the face of the Noah had yet to rely for the conearth were taken into the ark, and cluding act upon God alone, and that without any confusion of the without this there had been no saldifferent species. CT Every bird of vation. Jesus is the author and finevery sort. Heb., of every wing. OB- isher of our faith. This change here SERVE. —This would imply that each in the name of the Most High is to species was distinct, and to be pre- be noticed. It is the covenant served after its kind, according to God — Jehovah - the Redeemer — the original law; and that there was who here shuts him in. And such no such thing as a formation of new direct and special interposition ot species by selection. God seemed necessary to give ade15,16. They went in unto N-oah, etc. quate security to what Noah had This indicates the extraordinary im- built, and to give protection against pulse by which the various tribes of the riotous crowd, who would descreatures went into the ark-unto perately struggle for entrance in the Noah-as they had been brought to final hour. So also is it in the ark Noah before by God to see what he of the New Testament. All believwould call them. OBSERVE.- The ers are "kept (as with a garrison) by creatures went in unto Noah, as God the power of God, through faith, 174 GENESIS. [B. C. 2447. 16 And they that went in, went in male and fenale of all flesh, o as God had commanded him; and the LORD shut him in. 17 P And the flood was forty days upon the earth: and the waters increased, and bare up the ark, and it was lift up above the earth. 18 And the waters prevailed, and were increased greatly upon the earth: q and the ark went upon the face of the waters. 19 And the waters prevailed exceedingly upon the earth; r and all the high hills that were under the whole heaven were covered. ovss. 2, 3. p vss. 4,12. qPs. 104: 26. r Ps. 104: 6; Jer. 3:23. unto salvation," (1 Pet. 1: 5.) OB- The allusion is to the prevailing of SERVE.-How silly are all the calcu- an army. The waters came on with lations and cavils of skeptics as to such resistless force as to overwhelm storage and stowage, in the light every thing in their mighty tide. of this declaration, that Jehovah And the ark went (Heb., walked) shut him in. He also made room upon the face of the waters. He for all the inmates. So in the para- would say, the ark rode upon the ble of the marriage feast, " they that flood. (Greek,) Was borne above the were ready went in with Him to the waters. This is a detailed descrip. marriage, and the door was shut." tion of the gradual rising of the The New Testament gives us some waters, lifting and floating the ark. particulars of the state of society at 19. Here again attention is called the outbreak of the flood. Instead to the mighty prevalence of the wa. of being at all moved by the warn- ters. They became mighty, very exings and preparations of Noah- ceedingly —and all the high moun"they were eating and drinking, tains which were under all the heavmarrying, and giving in marriage, ens were covered. This language is until the day that Noah entered into as strong as could be given to ex the ark, and knew not until the flood press the universality of the deluge. came and took them all away," It has been objected that the end Matt. 24: 38, 39. They were most might have been accomplished by a immersed in worldliness - entering local deluge — such as could have into new relations, as if their houses come from.the waters of the Caswere to continue to all generations, plan sea, submerging the regions and they were rioting upon the round about. But it has been shown bounties of God. So it is declared to be most probable that the populait shall be at the coming of the Son tion of the globe was greater then of Man. Jesus Himself gives to us than since, and that the destruction this warning, " Watch, therefore." of the race could not have been accom17. The continuance of the out- plished by a partial deluge. Bepouring of waters is here given. sides, as some have objected that Forty days. It is not meant that water enough could not be found, it the waters remained forty days, for has been shown that there is water it was one hundred and fifty days enough on the earth to drown it, that the waters prevailed (vs. 24,) as at the chaos. We know nothing before they were abated. It is also of the height of mountains before stated that the waters increased so the deluge; and such a convulsion as to lift up the ark and set it would naturally change the earth's afloat surface so that the present plains 18. Prevailed - becamee mighty. may be primitive ocean-beds; and 3. C. 2447.] CHAPTER VII. 175 20 Fifteen cubits upward did the waters prevail: and the mountains were covered. 21 s And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: 22 All in t whose nostrils was the breath of life, of all that tas in the dry land, died. 23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth; and u Noah only remained alive, and they that were with him in the ark. 24 w And the waters prevailed upon the earth an hundred and fifty days. sch.6: 13, 1T; vs. 4; Job 22: 16; Mat. 24: 39; Luke 1:2T; 2 Pet. 3: 6. tch. 2: T u 2 Pet. 2: 5; 3: 6, w ch. 8: 3; ch. 8: 4; compared with vs. 11 of this chap. the landing of the ark may have upon the earth one hundred and fifty been on a lower part of Ararat than days. The outpouring had continthe present summit. See p. 162. ued forty days, and this period of 20. Fifteen cubits. Twenty-two one hundred and fifty refers to the feet and a half is here given as the violent and overwhelming rise and height to which the waters prevail- force of the waters before they beed; or overreached the highest sum- gan to abate. They continued to rush mits. on and overwhelm the earth dur21, 22. The universality of the de- ing this period of about five months. struction is here recorded. Allflesh It has been computed that to overthat moveth upon the earth died-of come the height of the loftiest all the animal tribes, fowls, and mountains (of India,) say twentycreeping things-all which (had) the eight thousand feet, the rise per day breath of the spirit of lives in their would be one hundred and eightynostrils-of all which was in the dry six feet. This would at once sweep land-died. This includes every va- away every thing before it, and leave riety of creatures on the face of the no opportunity for men and animals earth, excepting the fishes, that ten- to flee to higher peaks, as they ant the waters. would be almost instantly overtak23. Every living substance. Heb. en. Such velocity and fury must And it (the flood) destroyed; lit., the waters have had, in their terriblotted out every substance. This re- ble overflow, while the outbursting sult was so awful (and so incredible, floods, from above, and from bebut for the miraculous work of God) neath, must have left no hope of that it is again stated almost in the escape. Partialists estimate that same terms. t Both man; lit., the population in Noah's time was From man to beast —to creeping probably less than four millions. things. It is also expressly stated OBSERVE.-It is said by Peter that that Noah and those who were oc- Christ went (as on a journey) and cupants of the ark with him, were preached by the Spirit in the days the only ones who were left. T And of Noah, while the ark was preparthey were destroyed-were blQtted out. ing, to the spirits (who are now) in Showing the utter destruction. prison, which once were disobedient; 24. It is now stated that the wa- that is, He preached through Noah, ters prevailed - became mighty - and by means of the ark, as a symn 176 GENESIS. FB. C. 2447 CHAPTER VII1, A ND God a remembered Noah, and every living thing, and all the cattle that was with him in the ark: b and God made a wind to pass over the earth, and the waters assuaged; a ch. 19: 29; Exod. 2: 24; 1 Sam. 1:19. b Ex. 14: 21. bol of Himself-the ark of salvation, fish and whales have been discover1 Pet. 3: 19, 20. And Peter adds, in ed two thousand feet above the level explanation, "For for this cause was of the sea. See (Kurtz, Sac. list. (p. the gospel preached also to them that 57.) " The Biblical account of this are dead, (I Pet. 4: 6.) event is equally free from all mytho2. All nations have preserved tra- logical and merely national eleditions of a general deluge, and ments, and presents the only faithful these agree most commonly and and purely historical representation strikingly with the Scriptural nar- of a tradition which had spread over ratives. Noah appears under the all the nations of the world."-Denames of the righteous 2Manu of In- litsch. dia, with his three sons, Scherma, Chasma, and Iyapeti-Xisuthrus of - CHAPTER VIII. Chaldea, Osiris of Egypt, Fohi of China, Deucalion of Greece. So ~ 23. SuBSIDrna OF THE FLOODamong the Peruvians, Mexicans, ARARAT. Ch. 8:1-14. and Greenlanders, similar traditions are found. Coins of the Phrygian As Adam was the first head of the city of Apamea (third century) rep- race, so Noah is to be the second resent the flood as it is recorded in head. The ark had now rode on the Scripture, with the letters "No" in raging waters about five months, Greek. and long after every creature had 3. It is generally agreed that been swept away and died. And traces of such an event as the flood long after the universal flood had are found on the earth's surface. overreached all points of the earth's The diluvial land, so called, is such surface, the ark continued to ride on, as would be deposited, as the sedi- and the faith and patience of Noah ment of a deluge, and it is found all were exercised. How, during this over the earth's surface. Immense season of confinement within his fragments of rock have been carried prison, with no revelation from God, from Scandinavia to Northern Ger- himself and family alone preserved, many, and from Mt. Blanc to the Jura he was tried to the utmost, we can mountains. This could have been only in part conceive. His temptadone only by such a flood, and by gla- tion was probably to feel that God cial agency. Bones of the mastodon had forgotten him. It is therefore or mammoth have been deposited in recorded here that God remembered the Cordillera mountains, at a height Noah, and gave him a token of His of eight thousand feet, and bones of remembrance. And not only so, but deer and horses have been deposited He remembered every living thing. on the Himmalayas, at a height of "Are not two sparrows sold for a sixteen thousand feet, whence they farthing, and one of them shall not have been brought down by ava- fall on the ground without your Falanches. At Desolation island, S. E. ther," Matt. 10:29. God's faithful of Cape of Good Hope, fossil shell- care extends to all His creatures, B. C. 2447.] CHAPTER VII. 177 2 c The fountains also of the deep, and the windows of heaven were stopped, and d the rain from heaven was restrained; 3 And the waters returned from off the earth continually: and after the end e of the hundred and fifty days the waters were abated. 4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. c ch. 7; 11. d Job 38: 37. e ch. 7: 24. And "the whole creation" shares ly. (XIHeb.) Going and returning - with man in the fall and recovery, that is, continuing to return. All (Rom. 8:22.) T Maldde a wind to pass the particulars of time and circumnover. This agency God was pleased stance are here given, so as to comto employ. As He had used the plete the historical narrative. It is waters, so now He uses the winds said that after the end; (lit., from to accomplish His purpose. So at the end) of the hundred and fifty the Red sea, what He could have days, (during which "the waters done without any second cause, He prevailed upon the earth," ch. 7:24,) does by appropriate means. The the waters were abated; lit., decreaswind would serve to dissipate the ed. (Same word as is used in vs. 5.) clouds, and admit the heat of the The decrease of the waters would be sun for evaporating the waters, and at the rate of one hundred feet per draining them into their channels- day during two hundred and sevendividing the waters from the waters ty-five days. -" a natural means applied to bring 4. Rested. The great saving event about a supernatural effect." So the is now recorded. God brought salHoly Spirit,-whom the wind symbol- vation to Noah, as He had promised. izes, must be sent to recover the The ark did not run aground with earth from the deluge of sin. See any violent shock. It rested. The Ex. 14:21. ~ Were assuaged-were term here is the verb, corresponding abated-diminished, with the noun Noah, which means OBSERVE.- God has told Noah rest. (Nuah.) It was in the seventh that He would cause it to rain forty month of the year. The flood had days and forty nights upon the earth, continued five months before beginand he had probably expected soon ning to abate, and soon afterwards after that, to be released from the the ark rested. ark. OBSERVE.-This was the very day 2. All the outpouring of water on which our Lord rose from the from above and beneath was now dead, and rested from His workstopped, and it would seem that after' namely, the seventeenth day of the the first forty days this had been the seventh month - the day that the case, though it is specially noted ark rested upon Ararat. If Ararat. here to show that all the sources of This mountain is called by the Arthe water-floods were closed up. menians, Massis; and by the Turks, f The rain. Here the rain is men- steep mountain, and by the Persians, tioned, in addition to the fountains Noah's mountain. It is in the plain of the deep, and the windows of of the river Araxes, and terminates heaven. Doubtless the floods had in two conical peaks, called the burst forth in every way, and per- greater and lesser Ararat, about haps the rain continued after the seven miles distant from each other, first flooding of forty days until this and respectively seventeen thousand time. Was restrained-washinndered. two hundred and sixty feet, and 3. The waters returned-continual- fourteen thousand feet abcve the 178 GENESIS. LB. C. 2447 5 And the waters decreased continually, until the tenth month: in the tenth month, on the first cday of the month, were the tops of the mountains seen. 6 ~ And it came to pass at the end of forty days, that lNroah opened f the window of the ark which he had made: f ch. 6:16. level of the sea. The higher peak two lakes Wau and Urumia (Ooroohas a summit of three thousand feet miah) and the river Araxes, Isa. covered with perpetual snow. It 37: 38. In Jer. 51: 27 it stands for was long judged to be inaccessible, the whole of Armenia. It is not albut was ascended in 1829 by Parrot, leged that the ark rested on the who thinks that the ark rested on a highest mountain peak in the world gentle slope between the two sum- or even in that region. Some summits. " The mountains of Ararat" mits higher than this would possibly may be understood as embracing the have begun to dry. range from the peaks just noticed to 5. The waters decreased, etc. Lit., Kurdistan, south. This range is a The waters were going and decreascentral region with reference to the ing-that is, continually. During great rivers, seas, and nations of an- about two and a-half months this tiquity, and was, therefore, the spot gradual abatement was going on, most wisely adapted for the distri- until the mountain summits, not bution of the families of mankind to merely the loftiest, were seen. The the various quarters of the world. outline of the mountain ranges beLying between the Black Sea and came visible above the decreasing the Caspian on the north, and the waters. The rate of daily decrease Persian Gulf and Mediterranean on was about one hundred feet per the south, connecting with three of day. the great rivers that watered Para- 6. " The end of forty days " here dise —the Tigris, Euphrates, and spoken of, must be reckoned from Araxes — it stood along the high- the landing of the ark on Ararat, ways of ancient colonization, near not from the sight of the mountain the seats of the great nations of an- summits. Calvin seems to reckon it tiquity-the Babylonians, Assyrians, thus from the former period: and Medes, and Colchians. And "Ararat this would be before the summits of is now the great boundary stone be- the mountains became visible. And tween the empires of Russia, Tur- we could scarcely suppose that Noah key, and Persia." — Smith's Diet. would send forth any bird from the We. may suppose that the ark rested ark (" to see whether the waters not on either of the loftiest peaks, were abated,") after the mountains which are yet so rarely scaled, but were in view. Besides, the dove on the range of that region known would have found a resting place in as Ararat; hence called mountains such case. At this time he opened of Ararat, as we say, mountains of the window of the ark. The word Africa, Italy, Spain. It is supposed here and elsewhere rendered " winby some that the Taurus range an- dow " is not the same as occurs ch. swers best the necessary conditions, 6: 16-which is more properly a skyand that along the valley of the Eu- light. There was " a covering of the phrates the human race must have ark" which Noah removed, vs. 13. journeyed "from the East to the Yet the clause here added, "which plains of Shinar," ch. 11: 1, 2. In he had made," referring to the win2 Kings 19: 37 it is called a district dow, not to the ark, seems to point in Armenia, situated between the back to ch. 6:16, and the same may B.C..247.] CHAPTER VIII. 9 7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth. Then he put forth his hand, and took her, and pulled her in unto him into the ark. 10 And he stayed yet other seven days, and again he sent forth the dove out of the ark. 11 And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off. So Noah knew that the waters were abated from off the earth. be meant throughout, only differ- There were, doubtless, some sumently called in reference to different mits bare, but not near enough for uses. the timid dove to venture to them 7. And he sent forth the raven- over the face of the waters. The probably because this bird lives on waters were yet prevalent, though carcasses, and if the dead bodies of they had so much abated. Then he animals that had perished were yet put forth his hand, and took her, and exposed, this bird would not be ex- brought her-(lit., caused her to come) pected to return. Thus Noah would unto him to the ark. have a sign of the state of the earth. 10. And he stayed-rather, waited The raven went forth to and fro- patiently-yet seven days other-or lit., went out going and returning — after. This may be other seven daysthat is, continuing to fly to and fro- or, seven days besides-but as it is the probably flying away and coming same phrase which occurs in vs. 12, back to the ark, but not re-entering we may suppose our version to be the it. The Vulg. and Gr. render it- correct one-implying a seven days' returned not again. But the idiom period already observed by Noah. is Hebrew, and is to be understood This is an indication of Sabbath obas often elsewhere. In vs. 9, the re- servance during the deluge. There is turn of the dove to the ark is differ- certainly a clear hint of a seventh day ently expressed. as a sacred day-and this goes to 8. And he sent forth the dove from prove the original institution of the him. This bird was sent to prove Sabbath in Paradise-as the fourth the condition of the earth, whether commandment also implies. T Again the waters were abated-(lit., light- -lit., added to send. He sent out the ened,)-and whether the land was dove a second time because he would sufficiently exposed to afford the repeat the test he had already made, dove a resting place; or whether, in since he could rely on the dove to lack of this, she would return. The return if she found no resting place, raven did not furnish sufficient proof or to bring him back some evidence of the state of things: and it is prob- of the earth's condition. able that the dove was sent forth very 11. It would seem that the gentle soon after the raven-probably seven dove was flying at some distance, as days, (see vs. 10.) she did not return until evening. 9. But the dove found no rest-lit., And the dove came to him to (or at) resting-place. The term here used the time of evening-when she would is Manoah. Her return to Noah was naturally seek her nest. An oliveher return to the only resting-place. leaf-or, twig of olive-plucked off 180 GENESIS. [B. C. 2446 12 And he stayed yet other seven days, and sent forth the dove; which returned not again unto him any mbre. 13 t And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dry. (not picked up,) torn from the tree twenty-seventh day of the second (freshly,) by whatever means, it mat- month. Some understand the Jewters not. See Neh. 8:15. This was ish year to have had only three huna decisive proof to Noah that the wa- dred and fifty-four days-adding to ters were abated (lightened)from upon this the eleven'days difference bet7e face of the earth. The olive tween the day of the month on branch has always since been an em- which they entered (seventeenth) blem of peace. and departed (twenty-seventh) reck 12. And hee waited patiently yet oning both days, we have three hunother seven days, (and after another dred and sixty-five days, or a full Sabbath,) he sent forth the dove, and solar year. The days we give as she did not add to return to him any follows: more. God made use of this gentle The rain lasted....... 40 day bird, and operating through her nat- The waters prevailed..... 150 ural instincts, and also supernat- They subsided........... 29 urally guiding her, he thus instruct- Noah delays............. 40 ed Noah by her movements.. The flood had commenced in Sending raven and dove.. 20 " 13. The flood had commenced in Another month.......... 29 " the second month and seventeenth Interval till th of second day of the month of Noah's six hun- ti dredth year, (ch. 7:11.) It was ended m...5 on this first day of the first month Total......365 of Noah's six hundred and first year. This would make the continuance of This is within a fraction of the the flood to have been about ten solar year, and it is the lunar year months and a-half. Others, includ- of three hundred and fifty-six days ing the forty days of rain, make it and ten days additional, making out one year and ten days to the entire fully the days of the solar year-a drying of the ground and the de- "tacit agreement with the real order parture of Noah from the ark on the of nature." YEAR. MO. DAY. 600 2, 17, (ch. 7: 11,)....Noah enters the ark-Flood commences. " 3, 27,....After the forty days' rain the ark floats. 7, 17, ( ch. 8:4, ).....Five months having now elapsed the arli begins to rest. " 10, 1 (ch. 8: 5,)...The mountain tops are seen. 11, 11, (ch. 8: 6,7,)....The raven is sent out, and the dove. " 11, 18, ( ch. 8: 8, )... The dove is again sent out-returns. " 11, 25, (ch. 8:10,)....The dove is again sent out-returns. " 12, 2, (ch. 8:12,).. The dove is again sent out-does not re. turn. 601 1, 1, (ch. 8:13,)....Waters dried off. " 2, 27, (ch. 8: 14,)....Ground fully dried-Noah leaves the ark. (See DelitzsCl, p. 256-7.) B. C. 2446.] CHAPTER VIII. 181 14 And in the second month, on the seven and twentieth day of the month, was the earth dried. 15 f And God spake unto Noah, saying, 16 Go forth of the ark, g thou, and thy wife, and thy sons, and thy sons' wives with thee. g ch. T: 13. A volume of water thirty feet was necessary for the purpose. It above the top of Ararat, (which is may be, however, that Noah, seeing seventeen thousand two hundred and that there would be no further use fifty-four feet high,) and which pre- for this movable roof, or covering, revailed for a year, or thereabouts, moved it altogether. This is not must have found its equilibrium, the same term used in vs. 6, nor and thus covered the face of the that in ch. 6:16, both of which are wholtearth! According to the cal- rendered" window." This, probably, culation of Lilienthial, the quantity belonged somehow to that part of of water necessary to cover the sur- the roof referred to- in ch. 6:16, face of the earth to a height of one which was to be finished "in a cubit mile above the level of the sea is above." only equal to the two hundred and 14. Noah waited nearly three seventy-secondth part of the volume months after the dove's final departof the earth. One of the most re- ure before he ventured to leave the cent cavillers admits that " a partial ark, waiting the Divine direction. deluge involves a universal flood."- It was not until the close of the sec(Colenso, Vol. ii., 18.) A good math- ond month that the earth was fully ematician finds "that the rate of dried, and now we hear the same subsidence of the waters (as given covenant God, who had bidden him in the eighth chapter of Genesis) to enter the ark, directing him to from the top of Ararat to the sea- leave it. He who "shut him in" level, proves that at the same rate, now opens the way for his departure. the highest mountain on the globe Let us patiently wait the Divine would be twenty-seven thousand summons to go hence-from the feet. In other words, if the subsi- church on earth ~o the church in dence of one hundred and sixty-three heaven. He who has brought us days left Ararat exposed (whose into the ark of safety will carry us height We know,) then the subsidence through, and appoint all our times of the waters for two hundred and and seasons till we depart hence. seventy-three days would leave a "Here is a sacred timidity of Noah, mountain of twenty-seven thousand which comes from the obedience of feet high dry to its base. Now geo- faith." graphers tell us that this is the exact height of the loftiest peak of the ~ 24. DEPARTURE FROM THE ARK — Himalaya. So science is confirming NOAB'S SACRIFICE. Ch. 8:.5-22. God's word as she revolves on the poles of truth." IF Removed the cov- 15, 16. How cheering to Noah ering, mhWi. This term is applied must have been this Divine word at in Exodus, etc., to the covering of length-the flood at an end, and skins which composed the roof of dried up-and the long year of gloom the tabernacle-and here it would and desolation finished. His confineseem to denote the roof, or some ment in the ark is now over-and he movable part of it. We need not is togo forth the second head of the suppose that the entire covering was human family-he and his house, removed, but only so much of it as the sole population of the globe — 182 GENESIS. [B. C. 2446. 17 Bring forth with thee h every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping tiling that creepeth upon the earth; that they may breed abundantly in the earth, and i be fruitful, and multiply upon the earth. 18 And Noah went forth, and his sons, and his wife, and his sons' wives with him: 19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. 20 And Noah builded an altar unto the LORD, and took of k every clean beast, and of every clean fowl, and offered burntofferings on the altar. h ch. 7: 13-15. i ch. 1: 22. k Lev. cl. 11. the sole remnant of a guilty and species were to be carefully preperished race. OBSERVE.-The del- served. If there had been any such tge was a type of baptism-and of law as the making up of new species household baptism; Noah and all his by "selection," this would most house, being covered by the provis- likely have occurred in the arkion. The ark was a type of Christ whereas the whole. tenor of the nar-and Noah was also a personal type rative is that the identical species, in of Christ-as the head of the family every case, was preserved, and that of saved ones, pointing forward to they came out as they went in, each the Second Adam. ~T Thou and thy " after its kind." wife, etc. God's whole plan contem- 20. Ant altar. Here is the first plated as much the family of Noah, mention of an altar, which, as. the as himself. It has always been the word indicates, means a place for plan of God to propagate the church offering sacrifice. Cain and Abel by means of the household cove- had offered sacrifices. Noah here nant, providing for a pious pos- built an altar-of his own motionterity. it would seem. This is introduced 17. The renovation of the earth here as though it was a familiar thing is promised to Noah. Here is shown -and doubtless this had been the the plan of God in ordering a cer- custom before the flood. As early as tain specimen number of animals to during our first parent's abode in the be taken into the ark. It was for garden at the fall, God is said to have preservation of the species-that they clothed them with the skins of animay breed abundantly andmultiply in mals, (ch. 3 21,) implying the use the earth. The intimation ofch. 7:14, of sacrifice, which carried with it is that.ebach distinct original species the idea of propitiation as expressed was preserved thus-and this would in the covering-as with the rightgo to show that they were carefully eousness of the Great Sacrificial kept each after his kind-the original offering. Noah selected of the clean law-and that there was no such beasts. These were, from the beginlaw as the making up of new spe- ning, of certain species, carefully cies by "selection." separated from all others, and so 19. Here it is distinctly stated that preserved in the ark, according to the all the animal tribes went forth from Divine institution. This institution the ark " after their kinds," as they supposes the most exact preservation went in, see ch. 7: 14. The original of the animals and fowls, etc., after B.C. 2446.J CHAPTER VIII. 183 21 And the LOPrD smelled a sweet savor; and the LORD said in his heart, I will not again m curse the ground any more for man's sake; for the n imagination of man's heart is evil from his youth: o neither will I again smite any more every thing living, as I have done. 1 Lev. 1: 9; Ezek. 20: 41; 2 Cor. 2: 15; Eph. 5: 2. m ch. 3: IT; 6: IT. n ch. 6: 5; Job 14:4; 15; 14; Ps. 51: 5; Jer. 17; 9; Matt. 15: 19; Rom. 1:21; 3:23. och. 9:11,15. their kind, or family. It was burnt eousness —and that their sins reofferings that Noah offered. Here is quired expiation before God. It the first mention of burnt offerings. also expressed their faith in God's The Second Head of the race —the plan of grace and salvation by the head of the renovatedearth —the head Promised Messiah, and their confiand father of the saved ones —here dence in this their deliverance as a sets an example of offering of every grand step in the execution of the clean animal and fowl, a burnt offer- plan, and as a pledge of its consuming to Jehovah. The term is from mation. the verb, to go up, meaning such of- 21. And Jehovah smelled, etc. This ferings' as go up upon the altar, or mode of expression arose from the such as are burnt up, whose smoke fact that the smoke of incense, or of goes up: and the literal reading is, an offering, ascends, and may seem " he caused to go up the goers up on the to go up to God, as pleasant or altar. OBSERVE.-(1.) The first busi- not, according as the offering is acness. of Noah is to express thus his ceptable or not to Him. T A sweet gratitude for such signal preserva- savor; lit., the savor of rest-refreshtion of himself and household in ment. Dathe explains it rather in distinction from all the world beside. the sense of appeasing-" odor placaGratitude for the great salvation minis "-the odor of expiation-or an should be the ruling principle of our appeasing odor. Heb., (hanihoah)-a living. (2.) There is, also, on Noah's verbal reference to the name Noah. part, a confession of sinfulness, and See 1 Sam. 26:19, where the Heb. a hope of salvation expressed in the word rendered "accept," means to sacrificial offering. The burnt offer- smell, Lev. 26: 31. The same terms ing was at the head of all the sacri- which are used in the Greekversion to fices-the most ancient, the most translate this phrase are used in the general, and the most important. New Testament in regard to the sac Its chief idea was expiation and rifice of Christ, Ephes. 5:2-" Who the reconciliation of God with man. hath loved us, and given Himself for It set forth Christ, the Great Lamb us an offering and a sacrifice to God of sacrifice, as wholly given to God for a sweet smelling savor." ~ And -consumed on the altar. In all Jehovah said in His heart. This is the other sacrifices a part was re- an emphatic expression. Lit., Said tained for the priest or the offerer: to His heart. Elsewhere it is exbut not so with this. In the burnt pressed as an oath. "As I have offering there was expressed a gen- sworn that the waters of Noah," etc., eral confession of guiltiness, and Isa. 54:9. ~r I will not again curse not, as in other offerings, of particu- the ground; lit., I zill not add to lar sins. These latter were all con- curse. This is connected with the prised in the burnt offering, which closing clause-" as I have doze" — was also a thank offering. Noah meaning that there should not be hereby made solemn confession that repeated such a universal deluge. he and his house had been saved by So it is expressed (Isa. 54: 9) that grace and not by their own right- " the waters of Noah shall no more 184 GENESIS. [B. C. 2446, 22 P While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, q and day and night, shall not cease. p s. 54: 8. q Jer. 33: 20, 25. go over the earth." See vs. 22. The earth, and all that therein is, i For. This particle in Heb. often shall be burned up, 2 Pet. 3: 7. The means " thouZh," and so many un- six seasons here named are the agriderstand it-that though every mo- cultural seasons adopted by the Jews, tion of man's heart is evil, (ch. 6: 5,) and recognized also among the Arabs. continually, from the beginning, yet The meaning here is, that there God would not visit upon the ground shall be no absolute and permanent his desert any more. But we may un- interruption of this established order derstand the clause to be closely con- of things in the natural world. This nected with the former, and explan- promise is precious, and none can atory of it-for man's sake, because tell how it has become the ground (as the reason why, or the sense in of a universal confidence, which is so which it would be for man's sake.) necessary among men. The steady This was distinctly the ground on and regular succession of the seawhich God had brought this deluge sons, as observed by all men, is the upon the earth-because " God saw basis of a general and settled confithat every imagination of the dence in what are called "the laws thought of man's heart was only of nature," which are only the ordievil continually." Here He says nary operation of God's power. that He will not again thus visit This is also a covenant of grace with as for this reason, He had done. Noah-the consequence of having He would spare the sinful world in smelled a sweet savor of his sacriview of the great salvation by Christ fice, as exhibiting Christ, and thus Jesus. See ch. 9: 11. " Pardon we are taught that all the ordinanmine iniquity, for it is great," Ps. ces of nature are under the economy 25: 11. Kurtz remarks that "for"' of grace-that God spares the worst is here significant; that the Lord of sinners for Christ's sake, and that admits the fact of universal sinful- the globe rolls on its axis and wheels ness as something actually existing. round the sun in the succession of It forms an element in the economy natural seasons, and the operation of of His government, and in part de- physical laws, all because the Lamb termines its direction. His compas- of God was slain before the foundasion and forbearance, illustrated in tion of the world, and because all this transaction, keep back the final nature is under the mediatorial disjudgment until His grace accomplish pensation. all that it had devised and deter- NOTE (1).-In the days of Noah, mined for men's salvation. Von while the long-suffering of God wait.. Gerlach remarks that it was because ed during the one hundred and twenHe had accepted the sacrifice, that ty years of warning, Christ preached He could forgive. to the spirits who are now in prison, NOTE. - God graciously accepts 1 Pet. 3: 19, 20. There is nothing Noah's sacrifice, as he was actuated in this passage nor anywhere in by faith in Christ as the ark of safe- Scripture to warrant the idea that ty (Heb. 11: 7.) they who perished in the flood en22. While the earth remaineth. joyed any future offers of grace. The natural succession of seasons, as NOTE (2.)-This judicial visitation here named, is now promised to con- was also an act of salvation to a tinue so long as the earth remaineth. remnant. The flood is also a type of This, however, will not be always. baptism (1 Pet. 3: 21.) To be in the B. C. 2446.] CHAPTER IX. 185 CHAPTER IX, A ND God blessed Noah and his sons, and said unto them, a Be fiuitful, and multiply, and replenish the earth. 2 b And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. a ch.: 28; vs. 7: 19: ch. 10:32. b ch. 1; 28; Hos. 2: 18. ark is to be saved, while the exter- in the brute creatures. Vs. 3 is a nal ordinance is that of water (with grant of animal food, implying the the blood,) which signifies our spirit- subjugation and -use of the animal ual cleansing — "not the washing tribes. Vs. 5 gives further a guaraway of the filth of the flesh," as anty of protection against the lawthough the mere outward ordinance less ferocity of wicked men, by insticould be all-but the answer, etc. tuting the civil magistrate as a diOBSERVE.-The great promise of vine ordinance, armed with public the coming Deliverer had not been and official authority to put down fully realized as yet, but only shad- capital violence and crime by capital owed forth. Salvation from a uni- punishment, (Rom. 13: 4.) The reversal deluge was now the further striction contained in vs. 4 against idea; salvation, amidst the destruc- the separate use of blood, is an extion of a sinful world, is the fuller pression of the Messiaric idea. unfolding of the Messianic promise. Blood, being the standing symbol of and hope. A new stadium in the expiation, was to be regarded and development now occurs in history. treated with awe, and was to be abstained from in any separate partaCHAPTER IX. king. Thus the race was to be trained to the great elementary idea of a g 25. GoD's BLESSING- UPON NOAH'S sacred significance in blood. This is HousE — FOOD AND PROTECTION. more fully expressed in Lev. 17:10, Ch. 9: 1-7. 11.-" For the life of the flesh is in the blood, and I have given it to you It had pleased the God of all grace upon the altar to make an atoneto spare Noah and his family-eight ment for your souls." souls in all-" a remnant, according 1. As Noah and his sons are to beto the election of grace." And now, come the progenitors of the whole huwith this new head of the race, God man race, we find here an exact re(1.) establishes His covenant, repeat- announcement of the blessing upon ing the grant made to Adam, of do- Adam and Eve, (ch. 1: 28.) It has also minion over nature, and of the bless- the form of a command. But God's ing of fruitfulness; and giving also commands are also invitations-full " a preliminary law " to be their first of privilege and blessing. This first elementary schoolmaster to lead to part of God's covenant with Noah Christ, (Gal. 3: 24.) (2.) God sets relates to the transmission of life. His brilliant and manifest seal to 2. The second part of the covethis covenant -His bow in the nant reestablishes man's dominion cloud. Vs. 1 provides for the prop- over the inferior animals. ~ The agation of the race. Vs. 2 guarantees fear of you. Unlike the Paradisai. this small household against the cal state, the animal tribes were now ferocity of the animal tribes by to be governed by the fear and dread promising to implant a fear of them of man, and not af then-by the law 186 GENESIS [. IB C. 2446 3 c E very moving thing that liveth shall be meat for you; even as the d green herb have I given you e all things. 4 f But flesh with the life thereof, which is the blood thereof, shall ye not eat. c Dent. 12: 15; 14: 3, 9, 1; Acts 10: 12, 13. d cli. 1: 29. e Rom. 14:14, 20; 1 Cor. 10: 23, 26; Col. 2:16; 1 Tim. 4:3,4. fLev. 17: 10, 11, 14; 19: 26; Deut.12: 23; Sam. 14: 34; Acts 15: 20, 29. of gentleness and willing subjec- that blood was appointed by God as tion. Enmity is put between fallen the standing symbol of expiation. man and all the brute creatures, as And as the people were to be trained well as the serpent. But though to great leading ideas of sin and salthey are so greatly, superior in vation by means of these ritual ordistrength, their instinct is commonly nances, so they were to be taught of to flee from the presence of man. a special sanctity attaching to blood If it were not so, how full of terror in the system of Divine grace. " For would men be in new settlements, without shedding of blood is no where civilized society crowds upon remission," (Heb. 9: 22.) The natural the wilderness tribes. ~ Into your horror of blood which obtains among hand, etc. The whole animal crea- men is evidence of such a Divine tion are given into the power of regulation. Some have thought that man, and their instinct of shrinking "the sole intention of this prohibiaway from man's presence, is the tion was to.prevent the excesses of clear indication of. this divine law. cannibal ferocity in the eating of Even the strongest and most fero- the flesh of living animals, to which cious animals-as the lion, the tiger,. men in earlier ages were liable." etc. —when they are not irritated, But a much more weighty reason flee from man, though they could so we have already given. "For the easily overpower him. (See Ps. 8.) life (soul) of the flesh is in the blood, 3. This third section of the cove- and I have given it to you upon the nant relates to the means of sustain- altar to make an atonement for your ing life. Some understand that here, souls (lives.") Lev. 17: 11.. The for the first time, man is allowed the blood would seem to be so connected use. of animal food.. Others under- with the life, as its channel or vestand it as abolishing an antedilu- hide, that it may be regarded as vian restriction of unclean meats, having the life in it. Gerlach rewhich separated the sons of God in marks that after Christ, by his own the antediluvian theocracy. t As blood (and not by the blood of goats the green herb. Just as freely were and calves), has made an atonement, they henceforth permitted to use the eating of blood became a matter flesh for food, as they had been of indifference." But it was decided granted the use of all green herbs at at the apostolic Synod at Jerusalem, the beginning. See ch.: 29. that it should be abstained from at 4. But. Here is a positive restric- that time. The principle of that detion set upon the use of flesh for cision seems to have been this-that food, viz., that with the blood-that is, all idolatrous usages and associations without the blood of the animal hav- should be abstained from, and sc ing first been shed, it was not allow- also any thing that would needlessly ed. Blood was not allowed to be prejudice the Jews, especially every used separately. The reason here thing that would throw dishonoi implied is, that the life was some- upon the blood of expiation. See how mysteriously contained in the Acts 15: 29. (Notes.) blood, Lev. 17: 10; Deut. 12:23. 5. This fourth section of the coveThe ground of this restriction was nant relates to the protection of life, B. C. 2446.1 CHAPTER IX. 187 5 And surely your blood of your lives will I require: g at the hand of every beast will I require it, and h at the hand of man; at the hand of every i mans brother will I require the life of man. 6 k Whoso sheddeth man's blood, by man shall his blood be shed: 1 for in the image of God made he man. gEx.21: 28. h1 ch.4:9,10; Ps. 9:12. i Acts 17:26. k Ex. 21: 12 14: Lev. 24::1; Matt. 26: 52; Rev. 13: 10. 1 ch. 1: 27. and institutes a new guardianship of brother. Here is a further restriction it, in the civil magistrate-who is upon the grant in vs. 3, and a further armed with Divine authority, as a ordinance for the protection of hu public officer, to repress violence and man life-lit., Of every man,, his crime. This ordinance of the civil brother. This does not mean that magistrate had not existed before God will require of every man's this time. See Rom. 13:4. From brother satisfaction for murder. But this preliminary legislation the it means that God will require it of synagogue has derived " the seven man, his brother-who has shed the Noachic precepts," which were held blood of his brother man. So the to be obligatory upon all proselytes. Ghald. reads, "At the hand of the These forbid (1.) Idolatry. (2.) Blas- man who shall shed his brother's phemy. (3.) Murder. (4.) Incest. blood will I require the life of man." (5.) Theft. (6.) Eating blood and At the hand of, does not mean, by strangled animals. (7.) Disobedience the hand of —(as Bush.) This is exto magistrates. ~ Your blood of pressed by another preposition, as in your lives-Your blood belonging to Mal. 1:1. Hereitis, literally,from the your lives-or, in which the life is. hand of. It is not, therefore, (as Bush contained. Here are two restrictions supposes,) the origin of the institution set to vs. 3, (1.) While animal life is of CToelism. God here only proclaims given to man for food, human life is His fixed and muiversal law that the not given to animals for food, but murderer should die by the hand of would be judicially required of them the civil magistrate. The instituin retribution. (2.) Human life blood tion of the Goiel, or blood-avenger, would be required at the hand of belonged to the patriarchal timesman-that is, men would be held as the temporary substitute for the accountable to the Divine judgment civil magistrate in that informal confor shedding man's life-blood. The dition of society-and it was afterterm here rendered require, means to wards incorporated, with modificarequire judicially-to make inquisi- tions, into the Mosaic code. tion for-the same verb as in Ps. 6. Here the Divine ordinance is 9:12. ~ At the hand of every beast. more explicitly stated, with the reaThis is not to be understood to mean son, making it applicable to all ages. that beasts were to be made the in- t Whoso sheddeth, etc. Civil magisstruments of God's avenging the tracy is hr.eJ.insti-ute.d.at nmed blood of men, (as Bush;) but, that wiiHthie right of capjit.pai shnment. God would ordain the retaliation Thet-aiig'-of life, which is wilful upon beasts of prey, such as obtains and malicious, is here condemned among men-in a spirit of extermi- -not that which is accidental, or nation for their ferocious love of judicial. That this is the law of human blood. This contains the God, for all ages the same, is clear Divine sanction of that Mosaic regu- from the reason annexed. t For in the lation (Exod. 21:28,) that the ox image, etc. The fact that man was that gored a man or woman should made in the Divine image (ch. 1: 27,) is die, by stoning. t Of every man's here given as the reason for this Di. 188 GENESIS. [B. C, 2446 7 And you, m be ye fiuitful, and mulliply; bring forth abun. dantly in the earth, and multiply therein. 8 ~ And God spake unto Noah, and to his sons with him, saying, m vss. 1,19; ch. 1: 28. vine law of capital punishment. man's subsistence, man was hence. And this is a reason which is equally forth to hold the life of his fellow good at all times, and equally appli- man as so much more sacred in his cable among all people. This image sight. The experiment which has of God, in which man was first form- been made by some States, of aboled, so belongs even to fallen man ishing capital punishment has been that such wilful destruction of hu- generally abandoned, as of mischievman life is to be regarded as a crime ous effect. The magistrate (says against the Divine majesty, thus Paul,) "beareth not the sword in imaged in man. Accordingly this vain," Rom. 13:14. This law, law has lost none of its force by the therefore, looks on one side to a firm gospel-for the gospel has rather ordinance of nature which arms man added to the sanctity of human life, against beasts of prey-and on the and to the value of the Divine im- other side, points to a fundamental age as yet to be reclaimed in the new ordinance of society. It is also of creation. It is often argued against universal application, recognizing, in capital punishment that all punish- this respect, the universal brotherment is remedial. But God Himself hood of man. has instituted capital punishment 7. After this protection of man's which is not remedial, because it is life by such enactments the cometernal. And so human governments mand is again given for the propahave always had a capital punish- gation of human life, vss. 1, 19, and ment which so far as they can make ch. 1: 28. it so, is eternal-and which is not 9 OBSERVE.-Here, at this transition intended as reformatory, but as judi- point-at the close of the antedilucial and exemplary, for the good of vian history, and the opening of the society, and for an example to all postdiluvian records, we find God offenders. Bush understands this delegating to man the authority to latter clause as giving the reason for punish the murderer by death, and this authority of the civil magistrate thus clothing the civil magistrate -that "he bears a visible impress with the high function of enforcing of the Divine image in the legal sov- all the minor sanctions of the law ereignty with which he is invested." for breaches of the civil compacts. This is aside from the meaning, as It, therefore, points out the instituwe have seen. This would prove tion of civil government as coming too much-as it would imply that from God, and clearly shows the this image of God in which man was duty of obedience and-loyalty, (Rom. created, refers to the civil magistracy, 13: 1-3,) and the accountability of and surely, every man was not crea- all governments to God~Tf~ai-lthae ted a civil magistrate. "By the powers they h~lol'dand for the mode' Divine image is meant not merely in which they are exercised. A great the moral perfection of man in his historical lesson for all ages is here. communion with God, (which was lost by the Fall,) but likewise his, 26. GoD's COVENANT WITH NOAH capacity for this which could never -THE COVENANT SEAL-SECOND be lost." —Gerlach,. It may further HEAD OF THE RACE. Ch. 9 8-17. be intimated that since God had now permi ted the killing of animals for 8..Noah and is sons. God's cov B. C. 2446.] CHAPTER IX. 189 9 And I, " behold, I establish O my covenant with you, and with your seed after you; 10 P And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. 11 And q I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. 12 And God said, r This is the token of the covenant which I nch.6: 18. oIsa.54:9. pPs.145: 9. qIsa.54:9. rch. 17: 1. enant with Noah, as the head of solemnly. Others derive it from the his household included with him, verb to eat together, which would his sons, according to the Divine explain the phrase a covenant of plan perpetuated to us in the house- salt. Others refer it to purifying. hold covenant. So with Abraham. See Mal. 3: 2. 9. My covenant. This covenant 10. This covenant promise extends with Noah and his sons marks a new to the animals who went out of the development of God's gracious plan: ark with Noah, and through them starting with Noah, as the previous to every beast of the earth after covenant had started with Adam; them. As the flood destroyed all the Noah being now the second head animals who entered not into the ark, andfatier~f'be race." eOn tle part so they were interested with man, in of tman;,'t'e {tatiig point is that the terms of this Divine promise. confession of his sinfulness, and of " The whole creation " is represented his hope of salvation, which finds in by Paul as groaning and travailing sacrifice an appropriate expression. in pain together in sympathy with On the part of God it is a gracious the curse upon man, (Rom. 8: 22.) acceptance of the sacrifice as ex- God, by the prophet, represents this pressed in the promise, (ch. 8:21.) covenant as confirmed by all the This promise is here conveyed in solemnity of an oath. "I have covenant form, and sealed with a sworn," etc., (Isa. 54:9.) covenant seal, (vss. 11, 12.) ~ Cove- 11. The purport of blessings senant. This term usually refers to a cured by this covenant is here given solemn compact entered into between (1) as regards "all flesh," and (2) as two parties, with mutual engage- regards "the earth." The flood was ments in due form. But it often sent to destroy not only all flesh outrefers, also, to God's definite promise, side of the ark, but the earth also. or decree, in which He deigns to Here the promise refers to both, as bind Himself to His creatures, with- to be exempt from this visitation in out conditions or terms, absolutely, future. Peter refers to the destiny (Jer. 33: 20; Exod. 34: 10; see 2 of the present earth, in contrast with Chron. 7:18.) Here the racious that of the old world, (2 Pet. 3: 6, 7,) object is to assure tleraQeLth t no "Behold, therefore, the goodness delue o~ f wa trs - should agatn be and severity of God." As He had s upTon'etAli r th deluge of included the inferior creatures in the rfieS to'estroy the present earth, curse, so He now includes them in (2 Peter 3: 7.) The term is derived the blessing. by Gesenius from the verb to cut, be- 12. The token. God is pleased to cause the Heb. phrase is to cut a cov- give a token or sign of His covenant, enant, and the custom was to divide by which the race might in all ages an animal into parts io ratify it be certified of God's fidelity to His 190 GENESIS. [B. C. 440. make between me and you, and every living creature that is with you, for perpetual generations. 13 I do set s my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 14 And it shall come to pass, when. I bring a cloud over the earth, that the bow shall be seen in the cloud: s Rev. 4: 3. word, by such a sign of His faithful and that otherwise it could have remembrance of His covenant. The had no such association. The sigsign or token of a covenant was nature of it is sufficiently legible sometimes a heap or pillar, ch: when we understand it as God's 31: 52. Sometimes a gift, ch. 21:30, bow. Though it is produced by natas a witness, or memorial. ural causes, yet since it is not always 13. Ido set; lit., Igive, constitute, an accompaniment of rain, even now, appoint. 2 Myj bow. God is pleased and since its impression as a token to call the rainbow His own-that for the purpose intended could not is, it is to be regarded as His own have been so strong if it had been covenant token, set in the clouds for already familiar, we must rather supthe assurance of all creatures against pose that it was not known to Noah a deluge. Naturally, after so dread- and his family before this, or perful a dispensafif-~ tfoeat SelnT~ i of haps that it was now exhibited in kcld6iiFf"w dllllI~....erfF Tw~idch the sky, (vs. 16.) Most admirably is the appearing of this bow on the it adapted to its purpose of certifyfa"cef"oti' t "stor Wrtt" t yllay: - ing the tender regard of God for His mer referi'to th"e rainb.tw as the pe- creatures. And as it is the sun's culiar sign and token of God. The rays shining through the rain drops question has been raised whether that reflect this glowing image on the rainbow had appeared before the black cloud, so is it also a fitting this period, or whether it is only symbol of the Sun of Righteousness now appointed by God for this cove- reflected, in His glorious attributes, nant sign. It is argued by some upon the face of every dark and that there had been only a mist prior threatening dispensation towards to the deluge, ch. 2: 6. Of this we His church. The rainbow is always cannot be certain; nor is it impor- used in Scripture as the symbol of tant to know. A mist can produce grace returning after wrath, Coma rainbow; but it is not in every pareEzek. 1:27,28; Rev. 4:3; 10:1. rain that we have a rainbow, and The cloud serves as the best backthere must have been rain before ground for the display of the glorthe deluge, (ch. 2: 6,) yet this may ous covenant seal. have been the first appearing of the 14. When I bring a cloud, (Heb.) rainbow. This seems to be the im- in clouding c cloud. This form of pression we get from the narrative. expression denotes intensity in bring]Delitzsch understands that, though it ing thick clouds-as, in the sudden had rained before the flood, yet the and violent showers of the Eastern atmosphere was differently consti- world. Such as these more comtuted after the flood; and that to monly display the rainbow. The this fact is due this new phenomenon whole defail of the description im of the rainbow, as there was also a plies something new; and a new difference of climate before and after covenant -required a new seal. the flood. It is certain that the rain- T Shall be seen. As if not seen bebow has had attached to it a Divine fore. significance by this appointment, 15. And I mcill remember. This B. C. 2446.] CHAPTER IX. 191. 15 And u I will remember my covenant, which is between me and you, and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 16 And the bow shall be in the cloud; and I will look upon it, that I may remember w the everlasting covenant between God and every living creature of all flesh that is upon the earth. 17 And God. said unto Noah, This is the token of the covenant which I have established between me and all flesh that is upon the earth. 18 F And the sons of Noah that went forth of the ark, were Shem, and Ham, and Japheth: x and Ham is the father of Canaan. u Ex. 28: 12; Lev. 26: 42, 45; Ezek. 16: 60. w ch. 17: 18-19. x ch. 10 6. token is for God as well as for man. I 27. THE THREE SONS OF NOAHGod deigns here to appoint it as a THEIR CONDUCT AND PREDICTED remembrance to Himself. "It is a FUTURE-FURTHER PROMISE OF bow, (says Dr. Gill,) yet without ar- THEr MESSIAH. Ch. 9: 18-29. rows, and pointed upward to heaven, and not downward to earth." t No The judgment of the flood, so unimore. The waters which first en- versal, had destroyed sinners, but veloped the earth in chaos were sep- sin remained, even in the small famarated by the Divine command, so ily of Noah. As before the flood that the dry land appeared. But the two classes of men were reprethis was contrary to the original law. sented in the Sethites and the CainAnd when we reflect how easily again ites, so now these classes reappear in the fountains of the great deep, which the races of Shem and Ham. are held back by forced constraint, 18. In the development now to might be let loose again upon the appear, we naturally turn to the earth, we can understand the Divine sons of Noah, to see whether the mercy in this covenant. See Cal- promised salvation is soon to come. ain. * Here for a fourth time the sons of 16. This detail, so minutely given, Noah are mentioned, (see ch. 5: 32; to show the token and its meaning, 6:10; 7:13,) to show that these would seem to imply that the rain- alone came out of the ark as the bow was a new phenomenon, and branches into which the human perhaps was now to be seen in the family was now to be divided. In sky. the new development now to be'7. This is the token. This verse traced out, the character of these may be understood as a summary sons of Noah is to be given to show repetition for further confirming the that the hope of the race in the Mesfaith of Noah. Or it may be that to siah was to be not in the line of illustrate most forcibly what was Ham, nor of Japhet, but of Shemmeant, God at once spread out His leading also to an enai'rgem-ent of clouds in the sky, and set His bow Japhet. This is in accordance with upon them-a most gorgeous and what is seen in the conduct of the beautiful exhibition of His love-the brothers. The names of these brothrain drops separating the sun-rays ers, like that of Noah, are signifiinto all the colors of the rainbow, cant. -Shem means name, fame, reand making a glorious arch, span- noun;; Ham signifies heat; jchpheth ning the horizon. means enlargemeiit, or spreadizng 192 GENESIS. [B. C. 2446 19 Y These are the three sons of Noah: z and of them was the whole earth overspread. 20 And Noah began to be aa husbandman, and he planted a vineyard: 21 And he drank of the wine, b and was drunken; and he was uncovered within his tent. y ch. 5: 32. z ch. 10: 32; 1 Chron. 1:4, etc. a ch. 3: 19, 23; 4:2; Prov. 12: 11. b Prov. 20: 1; 1 Cor. 10: 12. Though i Japheth was the eldest, Shem this occupation, but that this was is named. firs, as-a^ing'"the bnir- his business. It may refer also to rt l]ghnt'ij ml thEiT' h lf'fsi- the interruption that the building of anicime.' tem"'s iSO-namned, asi'be- the ark and the deluge had occasioninmost exalted; Sram, perhaps, as ed. ~ Planted a vineyard. The occupying afterwardshe torrid re- culture of the grape isJ Are.ft gion sL saSmei na is Ti'lied to mentolie. ".IrSeegn an ancient Egypt, and in the Coptic and Sahidic ioccua i,of..sternii'siatics,, essignifies also blackness, as well as pecially in Syria and Palestine. The heat. Jcpheth-(spreading) as father vin-e probably grew spontaneously in of the largest portion of the human the region where Noah dwelt. He family - Celtic, Persian, Grecian, gave it more attention, and pressed and German occupying the northern the juice from the cluster periaps part of Asia, and all of Europe. And for tlhei' f-7rsti nias-steoirfor Hcam. It is here mentioned that its vinese (Rit"ter, d'&: io. 10, p. " HEam is the father of Canaan, (so 319.) vs. 22) to prepare us for the impor- 21. The folly and crime of Noah tant fact that Canaan was cursed here recorded are such as have dis. because of Ham's iniquity-that is, graced all ages. He may have been that iHarmayv ciie ]hlsg enera- overtaken in this fault from being tions. Besides, as Moses lived and unused to the intoxicating effects of,w'ote at a time when the people of the wine. But it was probably senGod were to enter the land of Prom- sual indulgence and excess which ise, and drive out the Canaanites, it led to his disgrace. This only shows was important for them to under- us how insidious and ruinous is this istand that the curse of God rested crime of intemperance -degrading upon the descendants of Canaan. the fairest character. No wonder Besides, Canaan is named as being that the law of Mohammed in the of great importance in the history of Koran forbids the use of intoxicating the Israelites. drink. Near the Dead Sea, as we 19. Whole earth overspread; lit., were journeying in the heat, one of divided —parcelled out-(or dispersed our attendants, a Mohammedan, fell -naphtzah) because men dispersed to the ground exhausted. A physithemselves through it. These broth- cian of our company urged upon him ers were the forefathers of those some brandy from his flask, as the who have scattered themselves over only remedy at hand. He stoutly the earth, and divided it among refused, however, regarding it as themselves for a habitation. See most strictly prohibited. ~ He was ch. 10: 25. Notes. uncovered-rather, he uncovered him20. An husbandman; lit., a man self. So intemperance leads to cf the ground -as a man of war shame, degrades the most respectameans a warrior. When it is said, ble to the level of the brute, and he "began to be" this, it is not meant subjects the wise and good even to that now, for the first, he took up derision and scorn. Therefore habit B. C. 2446.] CHAPTER IX. 193 22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 23 c And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the naked. ness of their father: and their faces were backward, and they saw not their father's nakedness. 24 And Noah awoke from his wine, and knew what his younger son had done unto him. 25 And he said, d Cursed be Canaan; ea servant of servants shall he be unto his brethren. c Ex. 20: 12; Gal. 6: 1. d Deut. 27: 16; Josh. 9: 2; 1 Kings 9:20, 21. ual indulgence in intoxicating drinks was the youngest son of Noah. So forfeits Christian character, puts a Tuch, Delitzsch, Knobel, etc. Rosenman's actions out of his own con- muller and others contend that Shem trol, and sets a most pernicious ex- was the youngest, as in five other ample in the family and in society. places Ham is placed second in the " Drunkenness in itself deserves as list. Kurtz makes Ham the youngits reward that they who deface the est son. And this seems the more image of their heavenly Father in plausible, as the fact here stated may themselves, should become a laugh- imply the kindred fact that Canaan ing stock to their own children."- was the youngest son of Ham. GeCalvin. senius and Ewald so understand the 22. The sin of Ham against his term. So ch. 42:13, 15, 20, 32, etc., erring and disgraced father is here I Sam. 17:14. The names seem to recorded to his shame. Thathe did some to be arranged according to something to his father besides in- their rhythm and sound. Others dgiignhimIself ini the`disgusting hold that they stand in the order of'siglia nd' sliame f uly.g,.. it their theocratic importance. 8he m kTiwn, is ijplied in vs. 24. What first, as most exalted; Ham next, he did to him'beyond this we are whose posterity was most important not told. See Lev. 18: 6, 7. He to the theocracy. seems to have mocked his fathlr, 25. Noah here, in the language of anict i ne splrt of derislon, doubt- prophetic blessing and curse, preless, he Toi l l s rthiretrn...Wiih- diets what is to come to pass in the o-.""uisifdeof - 110tent....The char- history of those nations which should acter of Ham'sufficiently appears in descend from his sons. Some have this conduct, so opposite to that of sought to evade the force of the his brothers, prophecy by denying its prophetic 23. The modest and filial charac- character, and pretending that this ter of these brothers appears here, is only the rash language of Noah, and is quite in keeping with the dis- recent from his wine. But how will tinction. made in the prophetic pas- such profane dealing with Scripture sage below, evade the force of history, which so 24. Noah awoke, and knew. On confirms the prophecy? his awaking, the patriarch, by some OBSERVE.-The manner of Scripmeans, knew the wrong that had ture prophecy is illustrated here. been done to him by Ham. It may 1. The prediction takes its rise from have been told to him on his inquiry a characierfstic -incdent,. e -'conof the two brothers. ~ His younger dut cof;Te' btI' wro was in itself son; lit., his son, the little; meaning seemingly of slight importance, but the younger. -Some infer that he it betrayed dispositions that were 194 GENESIS. [B C. 2446, higijhl significant. 2. The predic- naan. Candlish understands that tion refers m iterms to the near fu- "Canaan specially and singly is ture, and to the outward condition cursed," though the prophecy says of the parties concerned. 3. Under nothing against the participation of these familiar phrases, it foreshad- Han's other children in their broth ows the distant future, and the in- er's doom; and further, the posterity ward as well as the outward state of of Canaan mixing themselves by the human family. HIt lays out dispersion and by colonization with the destiny of the whole race from the other descendants of Ham, may its very starting point. These sim- have involved them more or less in pie laws will be found to charac- their doom! The curse is upon Caterize the main body of the pre- naan as representing his descendants dictions of Scripture." - iaurphy. generally, it is upon his race in their ~1 Canaan. Ham receives in his own collective character. Yet the Syroson the recompense for that wicked Phenician woman is sought out by conduct, of which he himself, as the Jesus; and the Canaanite, though son of Noah, had been guilty. It judged to be too bad even to be enwas grievous to Noah that the son slaved to the chosen people, could, who, as being the youngest, would after the third generation, be receivbe most looked to for the farthest ed into fellowship. When God transmission of his religious heri- would bless Shem and Japheth, tage, had proved the transgressor. Canaan should vainly resist it. So Ham is given up uo the gloomy And if God please to bless Ham prospect of a curse resting upon his in the last days, other races shall remotest posterity, through his resist in vain. It is not said that youngest son, as some suppose. (But Ham shall never receive blessings it is not certain that Canaan was through Shem, only that he shall be Ham's youngest son. Compare ch. "a servant of servants to his breth10: 6; 10:1 with 9: 24.) Hengsten- ren." Even through this servitude berg says, "Ham is punished in his God might appoint to give him the sons, because he sinned as a son; gospel blessings and the liberty and in Canaan, because Canaan fol- wherewith Christ makes free. The lowed most closely in his father's facts of'history are wonderful in this footsteps." Whether or not we are direction; and it stands on record, to regard Ham as the youngest, Ca- "Princes shall come out of Egypt. naan is named-it.may be as being Ethiopia shall soon stretch out her most specially related to the history hands unto God," Ps. 68: 31. Just of Israel. The pro hec has become as the blessing pronounced on Shem history. The curse of temporaland was to be concentrated on the Jewspiriual bondage has, in fact, rested ish people, so was the curse proupon the descendants of Ham. A por- nounced on Ham to centre upon tion of the Canaanites became bond- Canaan. "Hamn is so far from being men to Israel, who were Shemites. exempt from the curse, that God, by The early Babylonians, Phenicians, involving his son with him, aggraCarthaginians, and Egyptians, who vates his condemnation. While were all Hamites, were subjugated God held the whole seed of Ham as by the Assyrians, (Shemites,) and by oiinoxTousto the cuirse, Belnentions the Persians, the Macedonians, and theC-iianaaitii SbynFaimeasa" Eos0 the Romans, who were Japhetites. whom He..woSl c.... s 1 And in. modern time.t most Lf.,the otiiers. Ain' "henie we infer that European nations have traded in ths judcgment proceeded from God Africani saves..'As thIe other de- because it was proved by the event scenclants of'aTm are not mentioned itself."-Calvin. It is reason enough in the prophecy, we may presume for this curse upon Canaan being that they are included here with Ca- named here, that this gives the clew B. C. 2446.] CHAPTER IS. 195 26 And he said, f Blessed be the LorD God of SLem; and Canaan shall be his servant. f Ps. 144:15; -Heb. 11: 16. to an important chapter in the after or Hamite. They may have adopted history of the covenant people when the Shemitish tongue by contact. they had to deal with the Canaan- Gerlach remarks that "Noah curses ites so severely, under the Divine here that son of Ham, who, before authority and direction. ~ A ser- all the rest, was the principal propavant of servants. This phrase means gator of his father's sins, and the a most abject servant. See Num. most conspicuous in the history of 3: 32. Slavery is here denounced as the kingdom of God. True, the a curse. It is involuntary servitude, Phenicians and the Egyptians lhawith all its attendant evils, that is a fU'ehbtlryndeitsucfttlUre5 bSut here meant. Nor does this doom allie oiifer peoiTof thi wide upon a cursed people justify a system spread family of Hamites, especially of chattel slavery on a plea of exe- the negroes in Asia, Africa, and Aucuting God's will. This is too ab- stralia, from the aboriginal populasurd to be seriously pretended. ~ To tion in those lands, are sunk in his brethren. If we limit the curse deep degradation, and almost brutalto Canaan, then his brethren here ized. It is the office of Christianity may mean the other descendants of to remove this original curse, when Ham. The Africans have been mer- the Morian's land shall stretch out ciless slave dealers. But the sense their hands unto God." Egp is is wier. "C faan became a menial called in Scripture "the.an.d.o of servant of S Thfilthe Israelites, eem iB * 220 to"fosooiTEpr'oMf'i omi sed'Taniid, It"s conjectured by some that Caa tnidl Th0S'd'6fi;t~Idfia/hite ~Who naan was a partaker of his father's were fnoT6 ett6iemiiatebecam'e the sin, somehow, on this occasion; but loW~'slf~ei' to' theim. (See Josh. of this we have no proof. This 9 23. )So6"hlsota' -Canaan enslaved branch of his family was that which to Japheth, whiien Tyre and Carthage afterwards - stpeltjtEif-asubimiiit'ted tthe yoke of Greeks and tlfier's sin ansfiame. This appears Romans. (So Hannibal cried out, fr.omIii:kegrolos'ensualiy'~i"or"I own the fortune of Carthage.") sf`a;hTow n'mii ith'cast6tofSodSo also Je_ egro race have become omt; l a' d ti I" iB-ft'-l'"lin. the most abject of slaves. n i -tit See o t dscription of hesin s wI - tUn.Q.Iiat the African of the people inhabiting the Holy eontient was peo"pIi& delde - Land, Lev. 18: 20; Dent. 12: 31. sc dants.pl. " Cu-hs jIizraimj, OBSERVE. - The Hebrews afterPhut,,sagn.d Canaan." Soie' ofthese wards took possession of the Holy also peopled Western Asia, which Land, and drove out the Canaanites has groaned under the Turkish by Divine direction, and in accoryoke. Mede remarks, "There never dance with this denouncement of has been a son of Ham who has sha- servitude upon that people. ken a sceptre over the head of Ja- 26. Blessed be, etc. Lit., Blessed be pheth. Shem hath subdued Japheth, Jehovah, the God of Shem. Blessing and Japheth hath subdued Shem, but is ascribed to Jehovah, (the redeemHam never subdued either." Raw- ing name of God,) who is here called linson's researches have shown that the God of Shem. Thanks are renthe Canaanites proper were not dered for the covenant relation into Shemites, but had a common origin which God is to stand to this branch with the Egyptians, Ethiopians, and of Noah's posterity. Here we have Libyans, and.-which he calls Scythic a second great Messianic prediction, 196 GENESIS. [B. C. 2446. 27 God shall enlarge Japheth, g and he shall dwell in the tents of Shem; and Canaan shall be his servant. g Eph. 2:13,14; 3:6. which contains an important unfold- naan, and extirpated the Canaanites ing of the gospel promise. As at for the most part, and reduced the the Fall, there was a promise appro- remainder to entire subjectionpriate to that time, so here, at the "bondmen and hewers of wood, and Flood, is a further advance in the drawers of water for the house of Messianic idea. The promise is here my God," (Josh. 9:23.) "The Cafurther defined to be in the line of naanite was in the land," (ch. 12: 6 Shem, as the progenitor of the Mes- Exod. 3: 8, etc.) siah. The idea, which is afterwards 27. God shall enlarge Japheth. more fully expressed, that the salva- Some have understood the verb here tion of man is to flow down the ages to signe-y, shall persuade, or, allure. in the line of Shem, (Gen. 12:3,). ile is found once in that sense, but in here given for the first time, Dct in a bad sense of alluring to deceive, the most general ot'2iiae. The bless- (Jer. 20: 7,) besides that it is followed ing impli-a tnat Jehovah's gracious by an accusative, and not as here by presence is to be with Shem-that a dative with a preposition. The " Jehovah, the God of salvation, who meaning is doubtless, God shall make decrees and executes the counsel of broad-extend-spread out Japheth, salvation, is the God of Shem. Shem or, make room for Japheth, referring is the chosen one of Jehovah-the to local extension, and not used here promised, salvation is to come not in a tropical sense. So Sept., Chal., from the race of Japheth, nor from Arab., Vulg., Syr., who understand that of Ham, but from the tents of it of enlarging the territorial bounds Shem."- Kurtz. " Jehovah " being of the Japhetic race. This has come the name by which God was to re- to pass. The Japhetites had the veal Himself in history as the Cove- north of Western Asia, a large pornant God and Redeemer-implying tion of the interior region, and all the advent of Him who was to come of Europe. So the Japhetites are -the prophetic idea contemplates found to have the colonizing spirit, this development as to be in the line and are characterized by extensive of this son of Noah. "Evidently migrations as the Europeans of this this blessing refers in the first in- day. NT And he shall dwell-shall stance to the line of Eber, who is tabernacle. Some understand it, singled out from all the other de- " God s7iall dwell," etc., (as the Schescendants of Shem, (ch. 10:21,) and kinah.) So Baumgarten, Knobel, ultimately to the family of Abraham, etc. But the verse is spoken of with whom the covenant was estab- Japheth, as the other verses have lished, (ch. 12.) It is the high dis- referred to the other sons —Japheth tinction of Israel that is here fore- shall dwell in the tents of Shem-that told."-Candlish. T And Canaan. is, as this phrase implies-he shall This is a repetition of what was said be intimately associated with him, in the preceding verse-and is now and shall partake of his inheritance applied to each of the sons by name. -" he shall dwell in the (spiritual) The Heb. reads more exactly, servant tents of Shem, and be received into to them-and the plural form refers the fellowship of that salvation to those who should descend from which is to proceed from the race of Shem-not as Bush understands it, Shem." - lengstenberg. It would "to Shem and Jehovah conjointly." seem that the filial conduct in which This was fulfilled when Israel be- Shem and Japheth had acted to. came possessors of the land of Ca- gether was to be rewarded by a bless B. 0. 2097.1 CHAPTER IX. 197 28 ~ And Noah lived after the flood three hundred and fifty years. 29 And all the days of Noah were nine hundred and fifty years: and he died. ing in which, as brothers, they ceived the true religion from the should share and be brought into Asiatics, and the Gentile church has most cordial agreement, and corn- even supplanted the Jewish. See munion. "It points, also, to the Isa. 46:10; 1 Peter 1:25; 2 Peter ideal union in which these brothers 1:19. ~ Andanaanc Canaan, etc. Canaan should combine for highest pur- should also be a servant of the poses." Some make it refer to the Japhetic, or European races. This has conquests which Europeans have notably come to pass in the enslavemade over Asiatics and to the Brit- ment of Ham's descendants to the ish possessions in India. But it is nations of the western world. There replied that this could scarcely be has always been manifest a symthe idea, as Noah does not curse pathy between Shem and Japheth Shem, but bless him-and this would in their descendants, and an antipabe a prophecy of damage to Shem, thy between them and the Hamites. and subjection by means of the It-was Canaan, who, more than any Japhetites, which seems foreign from other of Ham's descendants was to the idea. In the Greek mythology come into. contact with Shem and Japetus was regarded as the ancestor Japheth, and was to interfere with of the human race, and it would them in their enjoyment of the privseem to be founded upon this history. ileges implied in their respective See ch. 9:27; 10: 5. And we may benedictions. When the blessing suppose that the European conquests was ready to descend upon Shem, in Asia are embraced in this proph- and Israel was to inherit the blessecy of Japheth's enlargement, in the ing of the Promised Land, "the sense before given, of their corn- Canaanite was in the land," and in mingling as brothers. The chief the way of the blessing, (ch. 12:6.) reference is to the most important And so in the course of Japheth's fact that the Japhetic race were to predicted enlargement, the main obreceive spiritual blessings through struction with which he met arose the line of Shem-as the true relig- from Canaan. Carthage, a colony ion has been received by them from of Tyre, sprang from Sidon, one of the Oriental world. In Paul's mis- the sons of Canaan, and was the sionary journey that was a very rival of Rome. See Candlish. remarkable call which came to him "The historian recognizes these in vision from a man of Macedonia, as the salient points in the epeentreating him, "Come over and rience of the three races, so long as help us." So Peter's vision of the they continue apart. The time is ingathering of the Gentiles was on approaching when this strange interthe coast of the sea, looking out mediate development will come to a towards the isles and the western happy issue in the re-union of all the world. The great results were in members of the human family ac. the line of this prediction, and so cording to clearer and farther reachhave continued ever since-in the ing prophecies yet to be delivered."extensive conversions of the western Murphy. races to Christianity. The Japhetic 28. A few figures here given close nations embody the activity and the history of Noah, and the next progress of history, both commercial paragraph occupies us with that of and political, and fulfil the idea of his sons-in their dispersion. 3nlargement, while they have re 198 GENESIS. [B. C. 209? CHAPTER X. TOW these are the generations of the sons of Noah; Shem, IN Ham, and Japheth: a and unto them were sons born after the flood. a ch. 9:1, 7, 19. This table is constructed so as to CHAPTER X. show the descent and the geographical settlements. ~ 28. ETHNOLOGICAI RECORD - The course of development, since PEOPLING OF THE EARTH. Ch. the' flood, had now to be arrested 10: 1-32. again, by still another Divine interposition-not a flood, to drown, but This chapter furnishes a table of confusion of tongues to scatter-and national descent and dispersion most thus, to accomplish, also, the settleimportant at this stage of the his- ment of the whole earth, in view of tory-showing us, in general, how the great and glorious plan of rethe earth was settled by the descend- demption, (Rev. 7: 9.) The stamp ants of the three sons bf Noah; and imprinted on the three great classes giving us the most valuable docu- of nations by this prophetic utterment which ethnological science has ance of Noah, remains impressed ever found. Now when in the his- upon them to this day, and the fartory, the nations are to be left to reaching prediction is still working walk in their own ways, for a sea- out towards the-glorious consummason, (Acts 14: 16,) this register of tion. Some have objected that such them is kept, to show that none of a register of the nations implies a them are omitted entirely from the knowledge of national genealogies councils of eternal love. - Kurtz. quite too extensive for Moses' time; The special interest attaching to and that, therefore, this could not be this map of the nations, is that in from his pen. But this objection the sacred history it shows the gene- leaves out of view the Divine souralogical position which Israel holds ce supposed in Inspiration. Besides among these seventy nations of the Hengstenberg has shown (Egypt and world. Accordingly we find the dif- the Books of Moses,) that, on the ferent people brought more or less Egyptian monuments, not a few of prominently to view, according as these names have been found. Raqwthey more or less concern the history linson has also shown that some of of the covenant people., Here occurs these names, which were long a separation and dispersion over the thought to have been fictitious, are earth on the basis of the predictions found on the bricks of Nineveh, (e. g, which Noah has just uttered; point- Erech, Calneh, vs. 10, etc.) ing to a re-union of all nations, and This table brings down the develkindreds, and people, and tongues in opment and spread of the nations to Jesus Christ, which has been already the time of Moses. (See vs. 19, realized, in the miniature, at Pente- where Sodom, and Gomorrah, and cost, (Acts 2:5.) Admah, and Zeboim, cities of the This chapter occurs here in the plain, are spoken of as yet existing.) history to show the connexion of the All researches in ethnology, or the event with Noah's prophecy. But science of national origin and develproperly it is preceded by the events opment, have found this table to be recorded in the following chapter, most fully consonant with all the (ch. II,) where the immediate cause facts, and the only ancient and auof the dispersion is given. thentic synopsis of the earth's settle B. C. 097.] CHAPTER X. 199 2 b The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3 And the sons of Gomer; Ashkenaz, and Riphath, and To. garmah. 4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. b 1 Chron. 1: 5, etc. ment. Sir H. Rawlinson says, " This (Greek, etc.,) " in which the individis undoubtedly the most authentic ual is specially introduced for the record we possess in the department people," in the form of diffuse legof ethnology." ends, utterly unlike these compact The object of the chapter is to tabular records. OBSERVE. —(1.) The show' how the earth was divided plural forms, (vs. 13 and 14,) as Luamong the sons of Noah and their dim-denoting people-(and patro. descendants, so as to enable us to nymics, vss. 16-18,) are, with two exfollow the respective branches of ceptions, confined to the descendNoah's family through the histories ants of Ham-that is, those of Mitzindicated in the prophetic outline, raim and Canaan. The reason most (see vss. 5, 18, 20, 32,) and so to con- likely is, that in the subsequent hisnect all these events with the grand tory it is the races, not the progeniunfolding of Messianic promise. tors, who are mentioned in connexAccordingly, we find the genealogies ion with the Hebrews. (2.) The degiven out of their order. Japheth scendants of Canaan are placed in first, and Ham next, because Ham's special prominence, (eleven in numlineage through Canaan, Mitzraim ber,) and those of Arphaxad (sevenand Gush, stands more closely con- teen in number,) on account of the nected with the history of the cove- position these races occupy in the nant people than that of Japheth. subsequent transactions. And so, also, the lineage of Shem 2-5. The sons of Japheth. Though comes last, (ch. 11: 10-3,) as that in we find the sons of Noah elsewhere which the Messianic promise ran- in the inverse order of this tabular thus connecting itself with the sub- list, yet the reasons for thus invertsequent history. ing the order here is to close with 1. The generations, i. e., origins- Shem, so as to proceed in his line with geneses-developments. Here we find the patriarchs leading to Abraham. the phraseology we have met before A. OF JAPHETH. Seven sons, and -indicating the commencement of a their descendants, including the nanew portion of the history. In vss. tions of the. north and west-four5, 20, etc., it is declared to be the ob- teen primitive nations. ject of the historian to give us these I. GoMER. —These seem to be the "generations" according to the res- powerful mountain tribes, warpective "tongues, families and na- like and formidable. These are tions." Hence we find not only per- the extended race of the Cim. sons, but peoples, mentioned in the merians, Cymri, Cymbri, who list. The persons mentioned are migrated from this central re. chiefly such as are heads of people, gion of Ararat to the north. their forefathers. In such cases the west, and settled north of the phrase, were born-begotten-is used Black Sea, whence we have, tm the general sense of expressing with the ancients, the mention derivation. Favernick has shown of the Cimmerian Bosphorus, how strikingly this method differs and the modern peninsula of tha from that of ancient mythologies, Crimea. This people is named 200 GENESIS.. [B. C.09 in Ezek. 38: j as one who should extreme north. Gog and Macome with the host of Gog. gog are mentioned together, Some trace them to Cambria Ezek. chs. 28, 39, and in Rev. (Wales,) and Cumberland. Jose- 20:8, as they who are to invade phus calls the Galatians, " Go- the camp of the saints. The marnc." The Cohomari, a people name Magog seems to cornin Bactria, near the Oxus, is prise several nations in the rementioned by Ptolemy, one of the gion beyond Media and the Caumost remote northern nations. casian mountains, to the north (a.) Ashkenaz. Some under- and east. The king of Magog stand this to be the Alsen race. is called Gog, an appellative like (As - genus -- ens,) who with Pharaoh, Caesar, Czar. But in Odin migrated from the east, later times Gog is coupled as a according to ancient tradition, nation with Magog, and so in and the same as the Germans. the New Testament. See Ezek. The first king of the Saxons was 38:2; 39: 1-8; Rev. 20: 8. called Aschanes. Traces of the III. MADAI.-These are the iedes. name appear in the names Scan- Rawlinson calls attention to the dinavia, Asia, Azof and Sachsen, fact that here is indicated what (Saxon.) Kalisch identifies these Schlegel discovered, that the with the Rhegenes, as Josephus principal nations of Europe have seems to do-the ancient town, an affinity with the Aryan, or, Rhagse, being the capital-one Indo-Persic stock, a fact which day's journey south of the Cas- the term Indo-European embodplan Sea. In Jer. 51:27, this ies; since here we find the tribe is associated with Ararat Madai, or Medes, in conjunction and Minni-who were to join an with the Gymri, and Javan, or alliance for the destruction of the lonians. Mledia, as the Babylon. Their district is the name indicates, was held to be western part of Asia Minor. the centre of Asia. They were (b.) Riphath. This is under- subject to the Assyrian Empire, stood of the Celts. The name but rebelled against Shalmaneis traced in the Riphaean moun- ser and won their independence. tains and perhaps in the Car- They became incorporated in pathian. Their district is the the Persian empire. Medes and southern coast of the Black Sea. Persians are thence spoken of (c.) Togarmah. These are the together. Armenians, whose historians say IV. JAvAN.-The Ionians, or Greeks, that their first king was named (Sanscrit, Jevana.) " The barThorgorm.-(Ritter's Erd., vol. x., barians call all the Greeks Ionp. 258.) These are located by ians." (Schol.adAristoph.) The Kalisch on the Tauric peninsula, Old Persian, " Juna.' The Old (Crimea,) a valiant nation of the Egyptian, " Jounan," (Champolnorth, prepared to join Gomer lion, Gr. Egypt.) Alexander is in the expeditions of Gog, Ezek. called " the king of Javan " in a 38: 6,-partly agricultural and wide sense, (Dan. 8:21.) The partly military in their charac- name Javan, among the Greeks, ter, Ezek. 27:14. became Ion, which was also II MAGOG.-These are the Scythians changed to laon. The lonians. -the people of the Caucasus, were the original inhabitants of who bear the name of Gog, and Greece, who called themselves the prefix ma is local, denoting "Autochthenes," as claiming to the place, region; so that Magog be sprung directly from the would be, those of Gog; which earth, in opposition to the Doriis the name of a region in the ans. In Isa. 66:19, the name BC. C.097.] CHAPTER X. 201 5 By these were c the isles of the Gentiles divided in their c Ps. 72:10; Jer. 2:10; 25: 22; Zeph..2: 11. Javan is coupled with Tarshish, ed by their Phenician masters. Pul, and Lud, and more partic- The famous merchant ships ularly with Tubal, and " the isles which these traders used, were afar off" as representatives of models, and the "ships of Tarshthe Gentile world. Also in Ezek. ish " became the prophetic name 27:13, the name occurs coupled for the largest commercial veswith Tubal and Meshech. So, sels of the latter days. Strabo again, in Zech. 9:13, in refer- states it as the current belief ence to the Grseco-Syrian Em- that Tarshish was located on the pire. The name occurs in the Delta of the river Gaudalquiver, Assyrian inscriptions in the which bore, also, the name of time of Sargon, B. c. 709, in the "the silver-bedded Tartessus." form of Yavian, or Yunan-as And it may be, that, as the whole describing the Isle of Cyprus, region of Andalusia was called where the Assyrians first came.Tartessus, so it was meant here in contact with the Greek pow- to designate the whole of Spain, er. The Ionians are spoken of as Javan denoted all the Greeks. as those to whom Hebrew cap- (c.) Kittim. The original intives were sold by Assyrian habitants of Cyprus, where was kings, and the prophet Zecha- the town Cituim, in old times riah announces the avenging of inhabited by the Greeks. Alexthat wickedness. Javan seems ander is called the king of Chithere used for all the western tim, 1 Mac. 1:1; 8: 5. Knobel islands of the Mediterranean Sea. and Delitzsch regard these as em(a.) Elishah. The Eolians. bracing also the Carians. CySo Josephus, Knobel and First. prus was an important station Elis was an Eolian settlement, for the Phenicians in their wesand seems like another form of tern expeditions. It furnished the name. It was the western ship-timber, copper, gold, silver, territory of Peloponessus, or and precious stones, oil, wine, Hellas, the middle of Greece. and honey. The inhabitants Ezekiel mentions Elishah as an are called MitiWei by the Romans, island, from which purple stuffs and Eittei by the Greeks. In were imported into Phenicia; later times the term GCittim or and we learn that on the coasts Kittim was used to comprise of Peloponessus and of many many Mediterranean islands and Greek islands, the shell-fish was coasts, as Italy, Sicily, Rhodes, found, from which the far famed etc. Here it would seem to deTyrian purple was extracted. note the island of Cyprus. The name may here include (d.). Diodanim. The Darda. Greece, generally. nians. The Sam. Sept., and Jer (b.) Tarshish. The Tyrseni, ome read Rodanim, (Rhodes?) Tuscans, or Etruscans. This The Dardani were found in his. Pelasgic-Tyrsenic race, the great toric times in Illyricum and traders of remote antiquity, col- Troy, the former being consid onized the east and south of ered as their original seat. They Spain, and north of Italy; per- were probably a semi-Pelasgic haps from Tarsus, in Cilicia. race. They are held by YKalisch According to Isaiah, (23: 10,) to denote the Daunions, occupythe original inhabitants of ing the whole south-east pofTarshish were much oppress- tion of Italy, including Calabria - 202 GENESIS. [B.. 2097 lands; every one aftel his tongue, after their families, in their nations. 6 ~ d And the sons of HI-am; Cush, and Mizraim, and Phut, and Canaan. d 1 Chron. 1: 8, etc. and here the term may denote rians. As Meschech and Tubal the whole of Italy, peopled by are here associated, so are they Greek settlers. elsewhere, (Ezek. 27: 13; 32:26; 5. Thus we see the ancient eats 38: 2, 3; 39:1.) So in Herof Japheth lay around the CQ5pn, odotus, 3: 94; 7: 78. So also Euxine, Khean, and NoL;i.tl di- in the Assyrian inscriptions. In terranean, spreading over Europe, the Egyptian monuments, likean^l'orthern, Western and_9hth- wise, Meschech and Tiras apern Aiia, an~ii o I merica by Beh- pear together as here. They rm.Straits. It is ere stated that were located along the south by-thTese, (lit., from these) sons of eastern shores of the Black Sea. Japheth-so enlarged and spreading VII. TIRAs.-These are the Thra-the isles of the Gentiles wtere divided cians-the dwellers on the river — they divided to themselves that Tiras, or Dniester. The name portion of the earth known to the is found only in this passage. Hebrews as " the isles," or " the isles Some identify it with the great of the nations." T In their lands, a Asiatic mountain chain of Tauman according to his language.; that rus, and comprising all those is-the several peoples being diverse tribes whose territory is travin, habitation and language. The ersed by the Taurus proper. differences of language now origi- It is clear that thus only the nated would band them together sev- diffusion of the Japhetites is comerally, and determine their locality. pleted. They extended, there[ After their families —in their na- fore, from Bactria and the Imaus, tions-according to their colonies, as almost in a straight line westbelonging to their several nations. ward to the Taurus and Asia NOTE.-The characteristics of a na- Minor, and thence again West. tion. 1. Common descent; 2. A com- ward to the shores and isles of mon country; 3. A commonlanguage; the Mediterranean Sea, includ4. Different families, or colonies. ing Greece, Italy, and Spain, V. TUBAL. - The Iberians are whilst they occupied in the thought to be meant-Tibareni North the vast but indefinite — beri. Josephus says, " Thobel tracts of Scythia, from the Black begat the Thobetites, who are and Caspian Seas up to the fabnow called lberes."-Ant., B. 1, ulous regions of the Rhipsean 6, 1. Tubal and Meschech are mountains, and of the Hyperbonamed together in the Old Tes- reans. See Kalisch. tament as warlike nations, and a B. OF HAM. Four sons and theit terror to the world, or as subjects descendants, including the nations of of Gog, and as supplying the the south-thirty primitive nations. Tyrians with copper and slaves, 6-20. And the sons of Ham. The (Ezek. 38: 3.) The district is the name appears perhaps in Chemi of southeast shore of the Black Sea. the Coptic-Xl.ulc of Plutarch, and VI. MESCHECH. —These are proba- Chme of the Rosetta stone, an old bly the Muscovites (Moschi) ac- name of Egypt, which is also iin cording to Tnobel, the represen- Scripture called " the land of Ham," tatives of the Iberians and Ligu- Ps. 78: 51; 105: 23, 27. B. C. 2097.] CHAPTER X. 203 7 And the sons of Gush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha; and the sons of Raamah; Sheba, and Dedan. 1. CusH.-This name refers not only the Nile. It had mines of gold to Ethiopians, but also to South- and iron and copper, forests of ern Asiatics. One of the most precious woods, with fine pas. recent and unexpected results tures and cattle, and all the ma. of modern linguistic inquiry is terial of prosperity. Large cit. the proof which'it has furnished ies were in this district, and of an ethnic connexion between traversed by the caravans from the Ethiopians, or Cushites, who Libya and the Red Sea, from adjoined on Egypt and the Egypt and Ethiopia. The prophprimitive inhabitants of Baby- ets represent the accession of lonia." Sir H. Rawlinson found Seba to the church of God as from most ancient Babylonian one of the glories of the latter documents a connexion in the day triumphs, Ps. 72:10. See languages of these two districts, Isa. 43: 3. Gandace seems to and that the traditions, both of have been the queen of this reBabylonia and Assyria, pointed gion. See Notes on Acts 8: 27. to a connexion in very early 2. Havilah. Ethiopians who times between Ethiopia, South- dwelt partly in Arabia and partern Arabia, and the cities on the ly in Africa, and mingled with lower Euphrates. He thus has immigrating Joktans, vs. 29. established the fact of an Asiatic (See notes on ch. 2: 11 —" HaEthiopia, so long doubted, but vilah.") They are called Avanow acknowledged. Lepsius has litce, or Chaulotcei. Some u*erfound the same name "Cush" stand this as the general term at Sahara (Egypt) on monu- for the eastern countries. ments of the sixth dynasty. 3. Sabtah. Sabatha, or Sabo(Lond. Eth. Jour. VII. 310.) So ta in Arabia Felix. Josephus we have the brief statement, vs. explains this of the tribes along 8, 10, Cush begat Nimrod, "the the river Astaboras in the region beginning of whose kingdom woas of Meroe. Babel, etc." Cush had five sons 4. Raamah. The inhabitants and two grandsons, who are of Regza, in south eastern Ara here reckoned as founders of bia, or the Persian Gulf. nations. Traces of the name (a.) Sheba. These are the Sa Cush are found perhaps in Cau- beans, in the vicinity of the Per casus and Cossmi of Khusistan. sian Gulf, from which the Sa. See also Amos 9:7, where his bean,and Dedanish Cushites migration to the country south spread to the northwest, and of Egypt is referred to. mixed with the Joktans. So it 1. Seba. Meroe-Ethiopians occurred that, as with Canaan, living from Elephantine to Me- there came to be a preponder. roe. This name is prominent ance of the Semitish element in the Old Testament as desig- from a Cushite stock. Saba is nating a people of great wealth the chief city of Yemen or Ara and power. Josephus and Stra- bia Felix. " Yemen " means the bo speak of it as the royal city right hand land -that is, the of Ethiopia. It is a tract of south. Kalisch gives the terriland three hundred and seventy- tory as bounded on the west by five miles in circumference, a the Arabic Gulf, on the south by peninsula extending to the june- the Indian Ocean, on the north tion of the river Astaboras with by the territory of the Idu 204 GENESIS. [B. C. 2097 8 And Cush begat Nimrod: he began to be a mighty one in the earth. l e was a mighty e hunter f before the Lot: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. 10 g And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. eJer. 16: 16; Mic.; 2. fch. 6: 11. g Mic.: 6. means, and on the east by the but not ignorant of God, as we sup. Persian Gulf, but varying by pose, but boasting of worldly power the incursions of hostile tribes. and prowess, and pushing forward" The Sabeans are spoken of, Job his incursions so as to become the 1: 15; Isa. 45:14; Ezek. 23:42; most noted representative of the Joel 3: 8. They were for a long, world-power, in contrast with the time almost the sole agents of kingdom of God. He rises before an extensive and lucrative trade us in the history as of the same between India and Egypt, and worldly line with Cain, trusting to between Egypt and Phenicia, or bow and spear for lordly dominion Syria, and afterwards carried on among men. The eminence he ata rich trade with India on their tained in warfare is coupled with own account. They are spoken that of the chase. The sculptures of as men of stature, and of com- lately found in the Assyrian palaces mercial note, Isa. 45: 14. show the king as levelling his spear (b.) Dedan. Neighboring peo- against the bull, or his arrow at the pie on the Persian gulf, where lion. Physical strength displayed in is the island Daden-a trading warlike prowess or in the chase were post between India and Central lauded, as of kindred merit. The Asia; also on the northwest name Nimrod means let us rebel, and coast of the Arabian Gulf. It thus may indicate his high-handed is reckoned both among the exploits. His name passed into a Cushites and the Shemites. proverb of physical and heroic 5. Sabtecha. Samudake. A achievement, " Wherefore it is said, river and city of Caramania. Even as Nimrod, the mighty hunter Some identify it with the Ethi- before the Lord." opian name Subatoh. 10. And the beginning of his 7ing. 8. And Gush begat Nimrod. The dom was Babel. Babylon, whose orihistorian here turns aside from list gin is described in the next chapter, of nations to notice the origin of the from the tower of Babel, is connect. first great empires that were estab- ed with most important events in the lished on the earth. Of the sons of history of the race. The site of Babel Cush, one is here noted as the first has been discovered by late explorers potentate in history. His qualities in the ruins at, or near, Birs Nimand characteristics are here given. rud, chiefly on the eastern bank of' He began to be a mighty one in the the Euphrates, where there is a huge earth (a hero in the land.) He came square mound, called by the natives into notice as a mighty man-a con- Babil. This was the first of the four queror, and a builder of cities. cities here named as " the beginning 9. When it is added, He was a of his kingdom in theland of Shinar." mighty hunter before the Lord (Jeho- We were pointed, near Damascus, vah) it seems to be implied that he to the tomb of Nimrod, on one of carried on his bold and powerful the hills. X Erech. This site has schemes with a high hand, and with been identified about one hundred a defiant air. He was a heathen, miles southeast of Babel, and abon B C. 2097.1 CHAPTER X. 205 11 Out of that lai.d went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 12 And Resen between Nineveh and Calah: the same is a great city. half way between it and the conflu- syrian monarchs, and commanded ence of the Euphrates and Tigris, on the vast and rich commerce of the the eastern bank of the former river, East. The prophet Jonah, who was and now called Irak. It is the Or- sent to preach to this Gentile people choe of the Greeks, and the ruins as a missionary, and who so revolted now bear the name of Urka, or War- at the unwelcome task of recognika; and on the cuneiform inscrip- zing the heathen as subjects of salvations Huruk, a holy city consecra- tion, speaks of it as an exceeding ted to the moon.`[ Accad. This great city of six hundred thousand site is also traced by recent discov- inhabitants-that is one hundred and cries of the Nineveh explorers, about twenty thousand children not yet sixty-five miles northeast of Babel. able to tell their right hand from The name is found by Rawlinson their left-and as a city of three days' often occurring in the inscriptions, journey. About 625 B. c. it was deand it is thought to be the same as stroyed by the king of Media and the present Akkerhoof, northeast of the king of Babylon, so that it has Babel, and about nine miles west of not been traced since, until the the Tigris. The mound of ruins is recent explorations. [ Rehoboth. called "T el Nimnrud." [ Calneh, The broadway, or market —is not Isa. 10: 9, Ealno — probably Ctesi- clearly identified-as it was a name phon on the Tigris, about eighteen quite commonly given to t6wns. miles below Baghdad. The prophet Ruins still bearing this name are Amos mentions it as a powerful hold, found about four miles southwest of (ch. 6: 2.) It is the district of ihal. the town Mayadin. ~[ Calah. This onitis. These towns are in the land is identified as the site called Calah of Shinar, the south of Mesopotamia, Serghat, about fifty-five miles south called Babylonia and Chaldea. of Mosul. It is mentioned on the 11. Out of the land went forth As- obelisks as the royal residence, and shur, rather-came he forth to As- contained one of the grandest palashur. iimrod is doubtless here spo- ces. Some make it NiYmrud. ken of, and'.not Asshur, and out of 12. And Resen. This city, whose that land of Shinar his conquests ex- site is given as between Nineveh tended. Asshur has been named and Calah, is also called a great city; hitherto only as a country, and in- lit., that is the great city. Some eluding the part of Mesopotamia make this refer to Nineveh. So Keil, north of Shinar, ch. 2:14. Nimrod etc. Others make it point to Resen, proceeded from Babel, and the other and trace it to the site called Nimtowns named, to build Nineveh. rud, about twenty miles south of This became a great city, opposite Nineveh. This is the enlargement Mosul on the Tigris. Its immense of Nimrod's kingdom, begun at Baruins have lately been exhumed by bel. This is the origin, in brief, of Layard, Botta, and others, and its the great Babylonian and Assyrian inscriptions on burnt brick, so im- monarchies. They were so near as perishable, throw much light on the to be rent by mutual jealousies and Scripture history. Its ruins are strifes, which resulted in the ruin of known by the sites of Nebi Yunas Nineveh. The founder of this first and Koyunjik. Its greatest palaces world-monarchy was a Cushite dewere erected as lately as B. c. 700 to scendant of Hamn. At the same time 900, when it was the seat of the As- another Hamite power arose in g20 GENESIS. [B. C. 2097. 13 And Mizrailn begat Ludim, and Anarnim, and Lehabim, and Naphtuhim, 14 And Pathrusim, and Casluhim, (h out of whom came Philistim,) and Caphtorim. h 1 Chron. I 12. Egypt, while still another branch II. MIZRAIM.-This is the name for spread eastward in India, and a Egypt, or the Egyptians. (Old fourth through Southern Arabia, Persian. Mfudaraya. Med., 3iutcrossing into Africa, sometimes in sariya.) It is called the land of conflict with the Egyptian mon- Ham, poetically, Ps. 78:51; archy, and sometimes in alliance. 105:23. The form is dual- a The Eastern empire of this Ham- doubling of the singular fMizr itic line is specially noticed because (Afatzor, Is. 19: 6.) Some underof its relations to the nations de- stand it of Upper and Lower scended from Shem. Rawlinson, Egypt. The title, "Lord of Uphowever, regards it as well estab- per and Lower Egypt," is frelished by the Assyrian and Baby- quently found on the monulonian inscriptions, that Calah is to ments. (Osburn, Egypt, p. 5, be found at Nimrud, and Resen at 11, etc.) The plural forms ocCalah Sherghat. Gush was then curring here, mark the people strictly the southern zone. It com- who are descendants of Mitzraim. prised the known countries of the 1. Ludim. These are to be South both in Africa and Arabia. distinguished from the Semitish In the former part it is bounded by Lud (vs. 22.) Some, as Ewald, Meroe, in the latter by Sabsea. And take these to be Libyans, (but whenever the nations inhabiting see 3.) Some place them south these districts extended beyond the of Ethiopia, some in northeastsouthern region, either to settle in ern Egypt. See Isa. 66; 19; Jer. more eastern or in more northern 46: 9; Ezek. 27:10; 30: 5. parts, they separated from the stem 2. Anamim. Knobel takes of Cush; and associated with differ- these to be the inhabitants of ent branches of Shem; as in case of the Delta of the Nile, (Sept. Havilah, Sheba, and Dedan. Cush Enemetirim) the Egyptian "Saalso migrated (vs. 8-12) to the dis- nemhit"-region of the north. tricts round the Euphrates and Ti- Some as Targ.-the inhabitants gris, where was the cradle of the of Mareotis, or "the Alexanrace, and the earliest civilization and drines," (Saad.) wealth. Invaders from the south 3. Lehabim, or Lubin, denotes were tempted by these rich settle- the southern Libyans-the Numents. And the leader of such in- bians. Knobel makes it to be vading hordes was Nim-rod, a Cush- the Egyptian part of the Hamite ite, who advanced to this district of Put (Libya,) that is, in Egyptian the old Paradise, and founded Baby- Libya, west of the Delta. See 2 Ion. Thence advancing, he reached Chron. 12: 3; 16:8; Nahum 3: 9. the country called Asshur, from the 4. Naphtuhim. The inhabitson of Shem, where he founded, on ants of middle Egypt, or people the banks of the Tigris, the city of Phthah, na-phthah, the Memof Nineveh, whose stately ruins have phites. The ancient name of been brought to light in our day. Memphis was ma-m-phthah-the 13, 14. And Mi^zraim. He had place of Phthah, (Champollion seven sons, from whom sprang eight Egypt, p. 155.) nations. 5. Pat. rusim. Inhabitants of B.. 2097.] CHAPTER X. 207 15 ~ And Canaan begat Sidon his first-born, and Heth, Upper Egypt to the south. ian, Ganana.) "The Hamite Egyptian "Petris," or the south descent of the Canaanites can. -Pathros. Hence the Pathur- not be doubted notwithstanding itic name. (Pliny's Nat. Hist., their Semitish tongue." - Del. v. 9, 47.) See Isa. 11:11, where Even as Abraham adopted the it is located between Egypt and language of the later CanaanCush. ites, if, indeed, they had not 6. Casluhim. The Colchians, brought it with them. The who had evidently an Egyptian Hamitic descent of the early inorigin, as Herodotus and others habitants of Canaan, which had show; and who afterwards were often been called in question, expelled from the south and fled has recently come to be looked to Colchis, near the Black Sea. upon as almost certain, apart (a.) Philistim. These their from the evidence of Scripture." descendants settled on the Pal- -Rawlinson. All the Canaanestine coast, from the border of ites were Scyths, and had a Egypt to Joppa. Gaza, Ashdod, common origin with the EgyptAshkelon, Gath and Ekron are ians, Ethiopians, and Libyans, their cities. which was Scythic, or Hamite. 7. Caphtorim. This people The Hittites were the dominant dwelling between Egypt and Scythic race from the earliest Greece, as some think, in the times, and they gave way, very island of Crete, may have been slowly, before the Arameans, descendants of the Casluhin, Jews, and Phenicians, who were though the Heb. does not so read. the only extensive Semitic imFrom Jer. 47: 4, it appears that migrants."-Sir.. Raw. lanson. Kaphtor was a coastland, and "Even in that- India, where from Amos 9: 7, we learn that physical life attains the utmost the Philistines came from this limits known to our earth, the land. Hence some locate them indigenous man is a black. The on the coast of the Red Sea. white race, history compels us Kalisch identifies them with the to believe it, has descended people of Coptos, in Upper thither from the temperate Egypt, a few miles north of regions of western Asia." —GuyThebes, extensive caravan tra- ot's Earth and Man, page 214. ders between Libya and Egypt, It is impossible, says Kalisch, to and Arabia and India. conceive a greater national difference III. PHUT.-This is the third Ham- than that which existed both in the ite people of Africa-(Egypt, feeling and the life of the two naphet,) —(Copt., phit.) This is tions, the Hebrews and the Canaanidentified with the name But, ites, as the war of destruction carried or Butos, the capital town of the on between them shows. Especially Delta of the Nile, on the south was the one a religious people, believshore of the Butic lake. ers in the true God-the other, hea15-19. And Canaan. From Ca- then and idolatrous-the former the naan we find eleven nations to have covenant people of God, the latter sprung. the accursed people-servants of serIV. CANAAN-The name of the coun- vants to their brethren. ~ Sidon, his try and people west of the Jor- first born. The name is still retained dan, from the Sea of Gennesaret as that of the city on the Phenician to the foot of the Dead Sea. coast, renowned along with Tyre. See N amb. 13: 29. (Old Egypt- The name, however, was used so as 208 GENESIS. [B. C. 2097 16 And the Jebusite, and the Anorite, and the Girgasite, 17 And the Hivite, and the Arkite, and the Sinite, 18 And the Arvadite, and the Zernarite, and the Hamathite and afterwards were the families of the Canaanites spread abroad. to include all the Phenicians as Si- Some have supposed the name " Gerdonians. The present town is Saida, gesenes" to be a trace of themof about eight thousand inhabit- southeast of the lake Gennesaret, ants, and west of the ancient site. Gen. 15: 21; Dent. 7:1; Josh. 24:11. The Sidonians were the navigators 17. And the Hivite. These seem who were first to steer by observa- to have had two central seats; one tion of the stars. Sidon was called about Shechem and Gibeon, and the "the great city," and sent out num- other north at the foot of Lebanon erous colonies to Sardinia, Spain, and Hermon. They are associated Britain, Africa, and had very exten- with the Amorites, (Gen. 48:22; 2 sive commerce, though Tyre sur- Sam. 21:2.) They were defeated by passed in power, and in the seventh Joshua, excepting four cities of the century before Christ held the con- Gibeonites, (Josh. 9: 17; 11:3, 19.) trol. ~:Het/h. This tribe dwelt in Yet in the time of David we find the hill-country of Palestine, around them still inhabiting their own Hebron-the Hittites-from whom towns, and Solomon imposed on Esau took wives, (ch. 26:34, 35.) them a tribute. ~T The Arkite. They seem to have extended north These are supposed to have dwelt also, toward the Euphrates, (ch. at the foot of Lebanon, northwest, 23: 3; Numb. 13: 29; Josh. 1:4.) where is the town of Area, and ruins "The land of the Hittites " came to called Tel Arka, between Tripoli be used for Canaan, indicating their and Autaradus, near the sea. Near extensive spread. They occupied this locality there was a mountain the land in the time of Abraham. fortress called Sinnas and Sini, where 16. The Jebusite. From Jebus, the dwelt a band of marauders who inancient name of Jerusalem, where fested Lebanon. This is probably this tribe was located. They spread the seat of the Smites. also into the hill country, which they 18. And the Arvadite. These are occupied along with the Amorites traced by a town called Arvad, on and Hittites. Their capital, Jebus, the north coast of Phenicia, on an was unsuccessfully attacked by Ju- island, Aradus, about two miles from dah and Benjamin, and the citadel the shore.' It is described by Strabo was wrested from them only in Da- as a rock rising in the midst of the vid's time. t The Amorite. These waves, about seven stadia in circumseem to have been the most power- ference. Yet it became a most flourful of the tribes of Canaan, as well ishing and wealthy place, second as the most numerous. They are only to Tyre and Sidon. The vilfrequently named for the whole peo- lage called Ruad still remains, with ple of the land. They lived on both about three thousand inhabitants, sides of the Jordan, and founded and mass've Phenician walls. [ Zepowerful kingdoms, five on the west- mzaltes. These are traced by a town ern side and two on the eastern. The called Zimgra, by Strabo, and now latter were subdued by Moses-the known as Simra, at the west foot of former by Joshua. But they were Lebanon. t The Hcamathite. These not exterminated. A remnant were were the inhabitants of the Syrian made bondmen by Solomon, (1 Kings town Hamath, or SamaitZth Rabbah9:20,) and'hey survived the captiv- the great, (Amos 6: 2.) It lies on the ity, (Ezra 9:1.) - The Girgashite. Orontes. Theland of Hamath was of These were on the west of the Jordan. great extent, including the town of B. C. 2445-2380.] CHAPTER. 209 19 i And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest unto Sodom and Gomorrah, and Admah, and Zeboim, even unto Lasha. 20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. 21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. i ch. 13: 12, 14,15, 11; 15: 18-21; Numb. 34: 2-12; Josh. 12: T, 8. Riblah, and reaching to Antioch, (2 southern part of Asia, in the regions Kings 25: 21.) "The entrance of of the Old Paradise. Japheth occuHamath," the north part of the val- pied the larger territory-all of ley, between Lebanon and Anti-Leba- Europe, and a portion of Asia. Shem, non, formed the utmost boundary of however, holds the most important Palestine to the north, (Numb. 13: 21; place in the sacred history, and Ham Josh. 13:5; 1 Kings 8:65.) It is still has the most prominent relation to a large and prosperous town of Syria, Shem; as "Babylon, Kush, Egypt having a large population. Its king and Canaan are the powers which was in alliance with David, (2 Sam. come into contact with Shem in that 8:9,10.) T And afterwards. These central line of human history which descendants of Canaan, were formed is traced in the Bible. Hence it is as nations after the confusion of that in the table of nations special tongues. Where they originally attention is directed to Kush, Nimdwelt, or how their dispersion occur- rod, Mizraim, and to the tribes and red, is not distinctly mentioned; borders of Canaan."-Murphy. only that they came to settle in the C. OF SiHEMI. Five sons, and land of Canaan, whose boundaries their descendants - twenty-six na. are here given. They would seem tions. to have driven out the Shemites 21. Unto Shem also. It is plain and taken violent possession, (Gen. that the historian has placed the 40:15,) and they, in turn, were driven name of Shem the last in the series, out by command of God, and scat- in order thus to proceed with the tered, as colonies, to the remote patriarchal line for unfolding the shores of the Mediterranean, Greece, covenant history. Hence Shem is Spain, Africa and Britain. designated as "th7e father of all the 19. The border, etc. This ran from children of Eber." and attention is Sidon towards Gerar,-(Gen. 20: 1,) called to bhem in this relation. Shem Wady el Jerur,-unto Gaza, whence is also called significantly " the elder it crosses to the Dead Sea, the site of brother of Japheth," while nothing the cities of the plain, terminating is mentioned of his being brother of at Lasha, supposed to be Callirhoe, Ham, who was "a servant," by the northeast of the Dead Sea. Some. curse. It is not here said that Japhsuppose that Laish is meant, near eth was the eldest, (though this the sources of the Jordan. In their would seem to be implied,) but that after spreading abroad, the Hittite Shem was the elder one of the two went to the northeast, the Amorite brothers of Japheth, that is, elder went across the Jordan to Perea- than Ham. It would seem that while others of them went further Ham was the youngest, (Gen. 9:24,) north. and that Shem was born when Noah 20. This verse sums up the list of was in his five hundred and third the Hamites. They occupied Afri- year, (Gen. 11: 10,) and that Japhet ca, and the east coast of the was born when Noah was in his five Mediterranean in Asia, besides the I hundredth year, (Gen. 5: 32.) See 210 GENESIS. [B.. 2.445-2380 2'2 The k clildren of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. 23 And the children of Aram; Uz, and Hul, and Gether, and Mash. 24 And Arphaxad begat 1Salah; and Salah begat Eber. k l Chron. 1: 1T. 1 ch. 11: 12. ch. 5:38, notes. Others think that This name points to Aramea, and Shem was the eldest. designates the parts of Syria north 22. Elam. Five of the nations of Palestine, as well as the upper issuing from Shem are here given as parts of Mesopotamia. It was unimmediate descendants. Elymais derstood to comprise the territories retains the name, and is a large dis- between the Tigris and the Syrian trict, whose capital was Shushan, or coast of the Mediterranean. We Susa, (Dan. 8:2,) in the vicinity of read of "Aram of the two rivers," Assyria, and Media, and Babylonia, (Naharaim,) and the Aram of Damascomprising the more modern Persia, cus, (Dammesek,) etc. The Aramaic and now included in Khusistan. In dialects (Syriac and Chaldee,) are of the time of the Persian Empire the the Semitic stock, slightly varying whole country was called Elam. It from the Hebrew, which itself, in was a very powerful nation, (See later time, became strongly impregIsa. 22: 6; Jer. 49:34; Ezek. 32:24,) nated with the Aramaic. The Aras Asshur. This is here included means extended from the Taurus among the Shemites though its chief range on the north, to the Arabian towns were peopled by Hamites, (see tribes on the south. The descendvs. 11, notes.) [ And Arphaxad. ants of Aram are now given. Urz. This name points to the northern This was the land of Job, the patridistrict of Assyria, called Arrhapa- arch. It was located in Arabia Deschitis, adjoining Media. From vs. erta, and between the territories of 24 we learn that from this stem the Idumeans and the Euphrates. came forth "the children of Eber." Their government was monarchical. And here is the only instance given See Jer. 25: 20. The habits of the of a genealogical descent to the people are referred to in the early fourth generation. " The nations de- chapters of the Book of Job. ~[ Hul. scended from Arphaxad are noted at This is uncertain, though Huleh, near the close (vs. 24,) on account of their the sources of the Jordan is supposed late origin, as well as their import by some to be a trace of the name. for the subsequent narrative." In this vicinity is a fertile district S Lud. This name points to the called Dshaulan. ~ Gether. This Lydians, who migrated to Asia Mi- is taken, by some, to be the kingdom nor, and gave the name to a part of of Geshur, whither Absalom fled, the west coast. This is a region belonging as it did to Aramea, and more removed than the previous located on the right of the Orontes. geographical connexions would lead T Mash. This name is identified us to expect. But the history of with the Mysians, who probably mi. Asia Minor is such as to relieve this grated to Asia Minor from the north. difficulty. The people who origin- ern border of Mesopotamia, where ally occupied this region were called is a chain of mountains called M.2the Mseonians. But they were in- sius, extending from the Tigris tc vaded by the Lydians from the east the Euphrates. and subdued. The ancient Lydians 24. Here follow the descendants were exceedingly brave and warlike, of Arphaxad. ~ Salah. The Salah. renowned for their caralry. [ Aram. ites spread along the east side of the B. C. 2346-2107.] CHAPTER X. 211 25 m And unto Eber were born two sons: the name of one was Peleg, for in his days was the earth divided; and his broth. er's name was Joktan. 26-And Joktan begat Almodad, and Sheleph, and Hazarinaveth, and Jerah, m 1 Chron. 1: 19. Tigris and in the mountains of the the narrator purposely follows the Median highlands. ~ Eber. Here chronological thread only in andfor we have the progenitor of the He- the race to whom the promise bebrews. The name" Eber," however, longs. The name Peleg signifies was originally applied to all who " division." The kindred verb occrossed the rivers of Mesopotamia curs only three times elsewhere in to the west or south. The Israelites the Old Testament, (1 Chron.: 19; wvere called "Hebrews" originally, Job 38: 25; Ps. 55:9.) In the latas designating those who came over ter passage it is found in the senfrom beyond the Euphrates-though tence, " Divide their tongues," which this was their distinctive name as a may rather confirm its reference nation-and only afterwards were here, to the event of the confusion they called " Israelites" as their the- of tongues, and the consequent disocratic name. But the name "He- persion of mankind. Supposing that brews" is in the Old Testament this event may have occurred, at, or applied to no other nation than this soon after the birth of Peleg; it is people of God. estimated that there were five hun25. Eber's two sons are here nam- dred families of men at that time. ed. Of the one it is simply men- This question, however, is of small tioned that a great event occurred importance. Some have understood in his day. Of the other, the list of this division of the earth to refer to'descendants is given, with particu- a severance of the continents. larity, to vs. 29. ~ Peleg. " With Dr. Candlish understands it that Peleg and his descendants the order when men were about to burst the of families breaks off, since a point bounds of their former habitation, is now reached where, in the history led on by Nimrod, and inspired by of the kingdom of God a.,new era him with a new spirit of enterprise, commences through the confusion of God was not willing that they should tongues. Only after the narration of go forth in disorder. Eber, then, this important event is the genealogy he supposes, received a commission of Peleg's family continued," (ch. from God to divide the earth among 11:18.)-Gerlach. "Some have fixed them-to announce to the several the date of the dispersion of nations tribes and families their appointed at the year 101 after the flood, be- homes, and to lay down as on a map, cause in this year Peleg was born. their different routes and destinaBut the expression,'in his days,' tions. It is of this work of settling seems to indicate a later period, the earth that Moses speaks in his when Peleg was already a man of song, referring to the days of old note. He lived two hundred and when the Most High divided to the thirty-nine years, and we may, there- nations their inheritance, separating fore, place this event towards the the sons of Adam, and setting the close of the third, or the beginning bounds of the people according to of the fourth century after the flood." the number of the children of Israel, -See Kurtz. The want of definite- Deut. 32: 7, 8; Acts 17: 26. But ness in the Biblical statement is to against this plan of God they rebel be accounted for from the fact that and aim to consolidate at Babel. 212 GENESIS. [B. C. 2300. 27 And Hadoiam, and Uzal, and Diklah, 28 And Obal, and Abimael, and Sheba, 29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 30 And their dwelling was fiom Mesha, as thou goest unto Sephar, a mount of the east. God's plan, however, is not frus- 29. Ophir. It would seem from trated. the connexion here that Ophir must 26. Joktan. We have the pro- be located in Arabia-for the tribes genitor of the thirteen Arabian of Joktan are Arabians, and for tribes here designated. A province their localities see vs. 30. It is here and town of Kachtan, (the Arab named between Sheba and Havilah, name for Joktan,) is found three which are beyond question in Arabia. days' journey north of Nedsheran. The goods which Solomon imported A Almodad. This is commonly from Ophir were native products of traced to Yemen, but it is not certain. eastern Arabia, or were transported The Arab article Al, with Mudad, a thither from India, to be carried name in Arab story as the step-father thence to Syria. As to the precious of Ishmael, is thought by some to metals the testimony of antiquity explain this term. The Allumaio- is that they abounded in Arabia, tai of Ptolemy belonged to the inte- though now the mines may be exrior of Arabia Felix. T Sheleph. hausted. The name Ophir is Arabic, The Salapheni also belonged to the and means "an opulent land." That interior of Arabia Felix. T Hazar- the ships of Solomon went every maveth. A district on the Indian three years to Ophir, may refer to Ocean called Hadramant, abounds in the slowness of navigation, and not spices. ~ Jerah, near Hadramant. to any great distance of the port. The term signifies moon, and desig- And the three years' voyage was nates here the coast and Mountain probably to Tarshish, (1 Kings of the Moon. 10 22; 2 Chron. 9:21.) Besides the 27, 28. Hadoram. This points to idea is not that they were three the Adramite, who occupied a part years in making the trip, but only of the same province with Hazar- that this was as often as they went, maveth. T ZVal. This name was, regularly or commonly. t HavTilah. perhaps, Azal, that of the capital of See vs. 7. ~ Jobab. This is a disYemen, and is, perhaps, still tracea- trict in Arabia Deserta. ble in its present suburb Oseir. It 30. The boundaries of these tribes was one of the oldest commercial are now given. ~ Mesha. Gesenius districts of Arabia. T Diklah-and finds this in Mesene, an island at the the next two, Obal and Abimael, are head of the Persian Gulf. Their dwellnot any longer to be traced with cer- ing was from the extreme northwesttainty. "The frequently shifting ern coast of the Persian Gulf towards tribes of Arabia defy our identifica- Sephar. This is Tsafar, or Isfar, a tion, the more as they seldom leave group of villages between the port of lasting monuments of their stay, and Mirbah and Sadgir, along the coast of their earliest written documents the Indian Ocean, where are found the which have reached us are consider- stately ruins of Sephar, once the seat ably older than the beginning of the of Himyaritic kings. The boundary Christian era." T Sheba. See vs. 7, runs from north to south, and southnotes.,A queen of Sheba, who vis- west to the mountains of the east, ited Solomon, was the mistress of a which intersects Central Arabia from rich realm. the vicinity of Mecca and Medina tc B. C. 2446.] CHAPTER XI. 213 31 These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 32 n These are the families of the sons of Noah, after their generations, in their nations: ~ and by these were the nations divided in the earth after the flood. CHAPTER XI. AND the whole earth was of one language, and of one speech. n vs. 1. o ch. 9: 19. the Persian Gulf. These lines are the Divine interposition by which ample enough in their extent to em- these families and people became brace all tle Joktanites, and we infer scattered, in order to the settlement that they all, Ophir among the rest, of the earth. Mount Ararat is the were first to be found in Arabia, starting point and centre of civilizathough they wandered thenice after- tion, languages, and races. There wards. was as yet but one language spoken "In this table there are seventy among men. This would furnish names, exclusive of Nimrod, of heads every facility for oneness of purpose of families, tribes, or nations, de- and execution. They agreed upon scended from the three sons of a project for building a lofty tower, Noah: fourteen from Japheth, thirty whose top should " reach to heaven." from Ham, and twenty-six from The object is stated-" let us make Shem. Among the heads of tribes us a name, (vs. 4.) These words indescended from Japheth are seven dicated the hour of the birth of heagrandsons. Among those from Ham thenism.-Kurtz. Lest we be scattered are twenty-three grandsons, and abroad, etc. This plan involved three great grandsons. Among those some antagonism to God-perhaps a of Shem are five grandsons, one hostility to the race of Shem, and to great grandson, two of the fourth the salvation which was predicted generation, and thirteen of the fifth. as to come through that line. This Whence it appears that the subdi- may be expressed in the words, visions are traced farther in Ham, "Let us make us a name." Shem and much farther in Shem than in means name, fame. They rejected Japhet, and that they are pursued God's command, to "replenish the only in those lines which are impor- earth," and sought to concentrate tant for the coming events in the there. God interposed, and by a history of Shem." —Murphy, p. 266. miraculous dividing and confusion I ~~^ ~ of their speech, broke up their plans, CHAPTER XI. and scattered them over the earth. Here follows the narrative, explaing 29. HEATHENISM-TOWER OF BA- ing the nature of that marvellous BEL-CONFUSION OF TONGUES- change, by which mankind passed DISPERSION. Ch. 11: 1-9. from being one family, with a mutu. ally intelligible speech, into many "The families of the sons of Noah " nations of diverse tongues and lands having now been given, " after their The sacred historian goes back in the generations, in the nations," to show mecord just given to the time of Peleg, by whom the nations were divided and here explains the table of nations, (or distributed) in the earth after the and the future history of the race. flood, the historian proceeds to relate -1. The whole earth. The whole 214 GENESIS. B. C. 2446, population of the earth was of one all derived from a cormmlcn basis."language; (lit., one lip,) and of one Rawlinson. $Sir I. Raawlinson respeech; (lit., of the same words.) marks of the different races of western Heb. Bib., of few, (lit., single) words. Asia, that "if we were to be guided by In the table of nations this idea of the mere intersection of linguistic language was expressed by the word paths, and independently of all ref"tongue," (ch. 10: 5.) Here the fact erence to the Scriptural record, we of the unity of language is expressed should still be led to fix on the plains by a double phrase, the "lip" prop- of Shinar as the focus from which erly referring to the form of speech, the various lines had radiated." It and this followed by a phrase de- is not at all necessary to suppose noting the material of language, or that seventy languages were prostock of words. Many have held duced from one at this crisis, but that this original language spoken that laws of variation were now inamong men was the Hebrew. This troduced, which at once served the has been argued from the evident Divine purpose, and started a proantiquity. of that language, and from cess, which in combination with the the fact that the names used in new circumstances, issued in all the these earliest chapters are plainly of varieties of human language which Hebrew origin, as Adam, Eve, Noah. have since existed. Max MAlter conBut more recent scientific researches tends that the problem of the comhave shown that the languages now mon origin of language has no neexisting are all traceable to one cessary connexion with the problem original tongue, and are nearly of of the common origin of mankind. the same age. The Hebrew may And as races may change their lanhave most direct and close affinity to guage, as in several instances they that original tongue, and hence the have done, any attempt to square early Biblical names transferred into the classification of races and tongues the Hebrew would undergo but must fail. It was usual formerly to slight modification-no more than speak of Japhetic, Hamitic, and from different dialects of the Semit- Semitic languages. The first name ish languages, as Hebrew and Ara- has now been replaced by Aryan, bic. The connexion between the the second by African, and the third Semitic and Indo-Germanic lan- is retained, though with some change guages shows their original unity. in its scientific definition. See p. Sanscrit has been claimed by some 328. "We have examined all possias the original tongue. The affinity ble forms which language can asbetween the Sanscrit and the Per- sume, and we have now to ask, Can sian, German, Latin, and Greek was we reconcile with. these three disremarked by Sir Wm. Jones, and tinct forms, the radical, the terminafurther set forth by F. Schlegel and tional, and the inflectional, the adDr. Prichard. Lepsius has made an mission of one common origin of alphabet, to vWhich all languages of human speech? I answer, decidedthe world can be traced back or con- ly, yes. Every inflectional language formed. This result of learned in- was once agglutinative, and every vestigation goes also strongly to agglutinative language was once prove the oneness of the human race, monosyllabic. This is the only poshaving their origin in a single pair. sible way in which the realities of The American languages, about the Sanskrit, or any other inflecwhich there was difficulty, are de- tional language can be explained." cided to be of Asiatic origin. See " The four hundred or five hundred Delitzsch, p. 311. "Comparative phil. roots which remain as the consfituology, after divers fluctuations, set- ent elements in different families of ties into the belief that languages languages are not interjections, nor will ultimately prove to have been are they imitations. They are pho B. 0. 2 446.] CIAPTER XI. 21S 2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. 3 And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. 4 And they said, Go to, let us build us a city, and a tower a whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. a Deut. 1: 28. netic types, produced by a power in- place so peculiarly fitted for their herent in human nature. Though subsequent dispersion. See Bush. when we say by nature, we mean by 3. They said; lit., a manz said to the hand of God. Man possessed in- his neighbor. ~ Go to. As we would stinctively the faculty of giving ar- say, come on. A verbal form used as ticulate expressions to the rational, an adverb, or interjection-from man conceptions of his mind." "The for- to give. ~r Let us make brick. Thl mation of the Sanskrit," says Prof. noun and verb here are kindred to Pott, "as it is handed down to us, each other in form. The noun is may have been preceded by a state of plural, meaning bricks, and the verb the greatest simplicity and entire ab- means to make bricks-both of these sence of inflections, such as is exhibit- forms-are from the word meaning to ed to the present day by the Chinese, be white-referring to the whitish and other monosyllabic languages." clay of which the bricks were made. "Indeed," says Mitller," it is impos- The soil of this region consists of sible that it should have been other- such a clay, which is found mixed wise." with sand on the river bank. This, OBSERVE. —Unity of language was when wet, forms a brick, which, on necessary to united action. The exposure to the sun, becomes hard as breaking up of this confused their stone. These are the remarkable plans. bricks of Babylon, that bear the ar2. As they journeyed; lit., in rowhead inscriptions, and have stood their breaking up. This term is used for ages proof against the action of in speaking of an encampment of the elements. Many of these have nomades (or wandering tribes) break- also been unburied in this very reing up for removal from place to gion, and there have been brought place. [ They journeyed from the to light thus most valuable inscripeast-rather, eastward. In this gen- tions under the eye of Layard, Botta, eral direction of east-strictly, south- Rawolinson, and others. The bricks, east. They shifted their location as they are now found, show that (after the manner of the nomades- they must have been exposed to the not "journeyed ") along the course of action of fire. These fire-burnt the river Euphrates, which runs bricks were the more durable, and "from the east"-that is, the east- were sometimes laid as an outer ern branch of it, and afterwards covering to walls of sun-dried brick. southeast. ~ The land of Shinar is The pyramids of Sakhara in Egypt, a natural centre for the human fam- near the great pyramid of Cheops, ily, and their distribution from this are built of brick. The ruins of the central locality could most easily palace of the Cesars at Rome, still have oeen made. The valley of the standing on the Palatine hill, are of Euphrates was also the route best brick, hard as stone. ~ Slime; lit., asited for conducting them to the bitumen. This is a mineral cement 216 GENESIS. [B. C. 2440 5 b And the LORD came down to see the city and the tower, which the children of men builded. 6 And the LORD said, Behold, c the people is one, and they have all d one language; and this they begin to do: and now nothing will be restrained from them, which they have e imagined to do. 7 Go to, flet us go down, and there confound their language, that they may g not understand one another's speech. bch. 18:21; cch.9:19; ActslT:26. dvs. 1. ePs. 2:1. fch.:26; Ps.2:4; Acts 2:4, 5, 6. g ch. 42: 23; Deut. 28: 49; Jer. 515; 1 Cor. 14: 2, 11. -a pitchy substance, called, in its tower, was the very dispersion, or solid state,!asphaltum; and so the Heb. scattering, that God enjoined upon word here is rendered in the Septua- them for the populating of the earth. gint. It abounds on the shore of the Nimrod was probably the projector Dead Sea. A most remarkable series of this atheistic scheme, and he was of mounds are found on the western the man of sin of that time. But bank of the Euphrates, called Birs observe (vs. 8) God took other measNimrud (Nimrod's tower) and tradi- ures for scattering them, and accomtion has marked these as the remains plished His will. of the tower of Babel. This slime is 5. Jehovah came down, etc. This used to this day in Assyria for mortar. is spoken after the manner of men, 4. This was part of the plan of to show that God took notice of that which the making of bricks is first wickedness, and set Himself to inteystated in the narrative. ~ A city pose against it. and a towzr, and its head in the heav- 6. The Lord (Jehovah) said. This ens. This is a figurative phrase, to language is used to convey to us the express a great height. (See Dent. idea of the principle upon which Je1: 28; 9: 1.) We need not sup- hovah proceeded in putting a stop to pose that they entertained a thought this iniquity. What He said-that of building up to the heaven. They is, the view that He took of it, and aimed probably at military defence, the plan He adopted is here narrated. and perhaps meant to use their build- Lo, the people is one, and they have ing for astronomical observations. all one language; lit., (one lip to all Yet it was in a spirit of proud of them,) nd' this is their beginning boasting and defiance of God tlit to do - their undertaking. And the work was undertaken. X A now it shall not be restrained to them, name. Their declared object was (nothing will be too hard for them) to make to themselves a name. which they will purpose to do, Job 42:2. (Heb., Shem.) This was the proud This is perhaps an intimation that aim of heathenism-to attain to they would carry out their scheme glory, without God, by human wis- but for the Divine interference. dom and might. The nations hence- 7. Go to-come, let us go down, and forth walk in their own ways, (Acts confound there their lip. The term 14: 16,) until from their vain and here rendered confound, means to scattered attempts they are reunited pirr together-in a way to produce at Jerusalem in the Pentecost -a confusion of sounds, or dialects. specimen only of what remains to be ~ That they may not hear, a man the realized. The words above may ex- lip of his neighbor. Whatever was press a hostility to the race of Shem. the precise change wrought in hu. "Let us make us a Shem "-(a name.) man language, it was with the ex[ Be scattered. The result that they press object of making the builders would avoid in building the city and unintelligible to each other — so as B. C. 2444.] CHAPTER XI. 217 8 So h the LORD scattered them abroad from thence i upon the face of all the earth: and they left off to build the city. 9 Therefore is the name of it called Babel, k because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth. 10 ~ 1 These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood. h Luke 1: 51. ich. 10:25, 32. k Cor. 14: 23. ch. 10:22; 1 chron.: 1IT. to break up their unity of action. idea of the ancient Babylonian temThe Scripture gives us here the only pie tower, and may show us the probahistory of the division of mankind ble character and shape of the buildinto peoples by means of different ing,lat leastbetter than any other ruin. tongues. And the Scripture also (Raw. lHerodotus. Smith's Bib. Die.) tells us how, under the gospel, na- OBSERVE. —They projected the tional distinctions were broken down tower to avoid being scattered, as in order to introduce a universal God commanded them; but they church, (Acts 8:14.) were scattered after all, in spite of 8. This is the history of men's dis- their utmost, opposition. So God persion over the globe. Jehovah, by will not be baffled. means of thus confusing human 9. Babel. This name is connected speech, scattered them abroad-dis- with the Hebrew verb, meaning to persed themfromn thence upon the face confound, and would mean properly of all the earth. All unity of counsel confusion. But the native etymolowas thus destroyed, and as a natural gy is Bab 11 —the gate of II, or Elresult-the very result intended — " the gate of God." This may have they ceased to build the city; and the been a name given to it by Nimrod, further consequence was that they (Smith,) signifying his proud and were separated and scattered to all atheistic designs, but afterwards quarters. Nothing is here said of the applied (the same name) to express tower, and it may be that the tower the confounding result more emhad already far progressed.. Tradi- phatically. X The language of all tions relate that the tower was demol- the earth, which was originally of ished by the lightning, with terrible one speech —(one lip,) cll. 11: 1-was tempest. Yet it has been supposed thus broken up into divers dialects, that the immense pyramidal tower so as to be thrown into confusion. built thereabouts by Nebuchadnez- This was God's plan for bringing zar, was erected on the site and ruin about a dispersion of the people, in of this tower. In the ruins that are order to the peopling of the whole now found in that vicinity there is earth. This would render consolidathe appearance of a conflagration- tion impossible, until at last, under the ibicks seeming to have been run the gospel, a miracle of tongues into solid masses by the action of ex- should bring all mankind together treme heat. A Jewish tradition, in Christ, (Acts 2:5.) given by Bochart, declares that fire fell from heaven and split the tower ~ 30. SEMITIC LINE - TERAH AND through to its foundation. The dis- ABRAM. Ch. 11: 10-32. tance of the modern Birs Nimrud from Babylon is the great difficulty 10. Shem. The generations of Shem in the way of its identification. Yet are given here only in part. This is the Birs temple gives us the beet often the case with the genealogies; voL, I. —— 0. 218 GENESIS. [B. C. 2410-2106. 11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters. 12 And Arphaxad lived five and thirty years, m and begat Salah. 13 And Arphaxad- lived after he begat Salah four hundred and three years, and begat sons and daughters. 14 And Salah lived thirty years, and begat Eber: 15 And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters. 16 n And Eber lived four and thirty years, and begat o Peleg: 17 And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. 18 And Peleg lived thirty years, and begat Reu: 19 And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. 20 And Reu lived two and thirty years, and begat P Serug., 21 And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. 22 And Serug lived thirty years, and begat Nahor: 23 And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. 24 And Nahor lived nine and twenty years, and begat q Terah. 25 And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters. mLuke3: 36. n Chron.:19. oLuke3:35. pLuke3:35. qLuke3:34. and is the occasion of much misun- people at the time. One hundred derstanding of them. But the wri- and thirty years is added by the ter's object is now to introduce us Greek,for this name. See Table,p. 222. to Abram, as coming in the line 14-26. It is to be noted here that of Shem, according to the promise. the lifetime of men rapidly sinks This would be through ten gene- from Noah's nine hundred and fifty rations - Shem, Arphaxad, Salah, years and Shem's six hundred years Eber, Peleg, Reu, Serug, Nahor, Te- to Arphaxad's four hundred and rah, Abram. ~ An hundred years thirty-eight, Selah four hundred and old; lit., son of an hundred years. thirty-three, and Eber four hundred 11. Shem lived, etc. During this sixty-four. But from Peleg (ch. lifetime of six hundred years this 10:25) the age of man further deo eminent patriarch had been contem- creases from two hundred and thirtyporary with Methusaleh and La- nine years to Nahor one hundred mech before the flood, and with and forty-eight years old. This is Abram and Isaac a few years after due, in part, to the change of clithe flood. mate after the flood, and in part 13. Between Salah and Arphaxad also to the change of habits by sepLuke inserts Gainan, following the aration of men in nations. But Greek Septuagint version, as it was Shem began to have children in his v Bible in common use among the hundredth year, Arphaxad in his B.. 2155-2025.] GENESIS XI. 219 26 And Terah lived seventy years, and r begat Abram, Nahor, and Haran. 27 ~r Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran: and Haran.begat Lot. 28 And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldees. 29 And Abram and Nahor took them wives: the name ot Abram's wife was s Sarai; and the name of Nahor's wife t Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. 30 But u Sarai was barren; she had no child. 31 And Terah w took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from x Ur of the Chaldees r Josh. 24:2; 1 Chron. 1:26. sch. 17:15; 20: 12. tch. 22:20. uch. 16:1,2; 18: 11, 12. w ch. 12:1. x Neh. 9: 7; Acts: 4. thirty-fifth, and so on, till Terah, better with the term " Hebrew," who first was a father in his seven- which was applied to crossing the tieth year. river. 26. Here the genealogy closes with 2. The general tenor of the narranaming the three sons of Terah (as tive closely connects Tr with laran in ch. 5: 32, with the three sons of and Aram in the northwest of MesoNoah) and these have reference to potamia, and witLin reach of Orfa, the further history, e. g., Abram (say a day'o journey,) Gen. 11: 27-31; as the progenitor and head of the 12 1-4. chosen people, Nahor as the ances- 3. The "COhasdim," or Chaldees, tor of Rebecca, and Hcaran as the were in the north, as would seem, father of Lot, (compare vs. 29 with whatever may hare been the later 22: 20-23.) It is not to be under- usage of th3 term, Gen. 11:10, 11stood that these are mentioned in 28. the order of their birth, but of their 4. The local features of Orfa ar(. importance in the history, a-s in the guarantees for its remote antiquity case of the sons of Noah. The young- as a city. est is here first named. Abram 5. The traditions are at least as was born when Terah was one hun- strong as those which may have dred and thirty years old, (compare originated in the anxiety of the Jewvs. 32 with ch. 12: 4.) Haran was ish settlement of Babylonia to claim the eldest. See vs. 29. See Notes, their ancestor's birthplace, and Acts 7: 4. change the name of Chaldea. 23. Haran died, and before hisfather Ur in Heb. means light, and was -in presence of Terah his father; probably so called from the Persian (lit., before the face of) and of course idolatry of fire worship, prevalent before the deathof his father. T Ur among this people. Abram was of the Ghaldees. This place is proba- called by God out of this region of bly the modern Orfa (Edessa.) Some idolaters, to be a follower of the true make it to be Ur, between Hatra God. T Iscah. The Jewish tradiand Nisibis, near Arrapachitis.- tion, as given by Josephus, (Ant Kieil. Stanley, (Jewish Church, Ap- 1, 685,) as also Jerome and the Tar pendix 1) argues for Orfa as the an- gum, understand this to be the same cient Ur, from five considerations. person as Sarah, with another name. 1. That it was on the eastern side 31. Terah took Abramn. AiWe are of the Euphrates, and thus agrees elsewhere more expressly informed 220 GENESIS. [B C. 2.025 to go into Y the land of Canaan and they came unto Haran, and dwelt there. y ch. 10: 19. that this movement was made on ac- Acts 7: 4, where Stephen says that count of the Divine call to Abram, Abram departed from Haran "af(ch. 12: 1.) In ch. 12: 5 Abram ter his father (Terah) died." The is spoken of as taking Lot and name Abram, compounded of the Sarah, etc., because there begins two Hebrew words (av-father, and the more special history of Abram. ram-high,) means "father of elevaHere we are informed that Terah, as tion, or eminence "-or high fatherthe father of the family, was in the progenitor, ancestor. He is called expedition, and this brings us to the by this brief name until ch. 17:5, close of Terah's history. After Abra- where a slight change makes for ham's departure from Haran, Terah him a new name, meaning father of no more appears. See Notes on a multitude. We give the genealogy from this point onward. TERAH. Harau. Na Ihor ABRAM.. (of Mil cah.) ] (of Hagar,) (of Sarah.) ecah, Milcah, Lot. Be thuel. Ishmael, ISAAC,~'^-^ — 4~~~~ ~(of Rebekah.) Nloab, Ammon. Laban, Rebekah. Leah, Rachel, Esau (Eldou) JACOB (Israel.) (of Lelah) of (lOfu (of Zilpah) (of Ra chel) I -I Dan, Napthali. Gad, Asher. Reuben, Simecsn, Joseph, Benjamin. Levi, Judah, ---------- Issachar, Zebulun, Ephraim, Manasseh. Dinah. Kurtz, Keil, and others think that hence inferred that Isaac, his seed, Terah was not indeed dead before was born about thirty years after Abram's departure from Haran, the call of Abram. Abram was one but that as the call of Abraham is hundred years old when Isaac was first mentioned in ch. 12 after the born, and hence the call was when death of Terah is recorded, the order Abram was seventy years old, and of the narrative is so far followed, five years before he entered the land without reference to the precise of Canaan, (Gen. 12:4.) Terah was chronology. See the explanation in two hundred years old when he Notes on Acts 7: 4. OBSERVE.-The started for Canaan, and died at two promise was four hundred and thirty hundred and five, when Abraham years before the exodus, (Ex. 12: 40.) was seventy-five. Terah seenms to This is also incidentally stated by have been ill at Haran, and the exPaul, (Gal. 3: 17.) It was declared pedition was probably delayed there that his seed was to be a stranger in some five years. ~[ From 7Ur of thi' a land that was not theirs for four Chaldees. Abram's native place —a hundred years, (ch. 15: 13.) It is region of idolaters. (See Acts 7: 5 B. C. 2020.] CHAPTER XI. 221 32 And the days of Terah were two hundred and five years; and Terah died in H-aran. notes.) See vs. 23, notes. T Game about fifteen millions of inhabitants unto iHaran, (Eng. version, Acts 7: 4, when Abram was thirty years of "Charran.") This place is called age. Taking a higher average of " the city of Nahor," (Gen. 24: 10. eight for a family, it is reckoned that Compare 27: 43,) where Nahor's de- there were thirty millions at the one scendants were settled. It was in hundredth year of Abram. The Mesopotamia (Padan) Aram ch. boundaries of the land of Canaan, as 25: 20, where it is still found bear- inhabited by the Canaanites, are ing the same name. The people given in the table of nations, ch. of " cirran," as the name -still 10:19. Terah wished to accompany stands, retained till a late time the Abram and Sarah, though he had Chaldean worship and language. been involved in the idolatry of the It is now inhabited by a few Arabs, Chaldeans. The revelation made to and is on a small branch of the Abram probably served as a means Euphrates. About the time of the of removing from his mind this deChristian era it seems to have been lusion. The true God was acknowlincluded in the kingdom of Edessa, edged in some quarters in and about ruled by king Agbarus. NOTE.- the land of Canaan. Job lived about Rawlinsom. states that Ur which he this time in the land of Uz, in Idutakes to be the modern Mugheir, has mea, and his fiends in that vicinity. furnished some of the most ancient And in Canaan there was Melchizeof the Babylonian inscriptions. It dec, king of Salem, and priest of the seems to have been the primeval Most High God, who ministered, capital of Chaldea,, Note, p. 253. doubtless, to not a few. But this is on the woestern, side of the NOTE 1.-God had already twice Euphrates. See Notes, vss. 26-28. revealed His grace, viz.-to Adam, 32. Two hundred and five years and to Noah-in the formality of a are here given as the days of Terah. covenant, looking also distinctly to In Acts 7: 4, Stephen states that the whole race, as within the sphere Abraham removed into this land of salvation. We have seen that (Judea) when his father oas dead- the revelation of God's grace to the when his father died. Abraham antediluvian world was confirmed was at that time seventy-five years and enlarged by that mad8 to the old. He was born, as we infer, when postdiluvians. And now a further Terah was one hundred and thirty step is to be taken in the unfolding years old, and sixty years after the of the plan of grace by a Redeemer. time spoken of in ch. 11: 6, when NOTE- 2.-During the period from Terah "begat Abram, Nahor, and Noah to Abraham sin appeared Haran "-that is, began to beget chiefly under four leading forms,: these -when the eldest of them unholy marriages, drunkenness, filial (Haran) was born. See vs. 29. See' infidelity and defiance of God. These notes on Acts 7:4. The Samaritan were high crimes against society. version has changed the age of Te- Insubordination in the family strikes rah from two hundred and five to at the root of all government, human one hundred and forty-five, in order and divine. Bat Noah preached, to get rid of the sixty-years account- and God enforced his preaching by ed for above. This change is wholly warnings, followed at length by arbitrary and groundless. See vs. overwhelming judgment. Man was 31, notes. It has been estimated established in his headship of the that of the ten generations, from earth by the grant of animal foodToiah to Abram, there would be civil government was formally insti. 222 GENESIS. [B. C. x020. CHAPTER XII. NOW the a LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: a ch. 15: 7; Neh. 9: 7; Isa. 41: 2; Acts 7:3; Heb. 11: 8. tuted in the investiture of the mag- and 16,) opens with the promise of an istrate with the right of capital pun- heir anda solemnizing of the covenant. ishment, as a protection to human The third stadium (ch. 17-21,) begins life, and the covenant of grace was with the confirming of the covenant, repeated to Noah, as a security through the change of name, and against a deluge in future. The the instituting of the covenant seal drowning of the ungodly race, and of circumcision. The fourth stadithe salvation of the godly household um (ch. 22-25: 11,) begins with the is a powerful enforcement of God's trial of Abraham for the assuring claims for all time. See Notes, ch. and fulfiling of his faith. —eil and 13: 12. Delitsch, p. 131-2. A new stadium in the economy CHAPTER XII. of grace begins with the history of Abram as called of God. Here opens ~ 31. THE CALL AND MIGRATION the Patriarchal history. God had OF ABRAM-THIRD HEAD OF THE interfered with the natural human RACE -CHOSEN FAMILY. Ch. development, as it was godless, to 12: 1-9. check and prevent it by the confusion of tongues. He here further unfolds The history of Abram from his His gracious purpose-not now in call to his death divides itself into judgment as before, but in mercy. four stadia, whose beginnings are in- His judgment at Babel was with a dicated through Divine revelations view to bless in Abraham. As one of remarkable significance. The first who should become the father of the stadium (ch. 12-14,) begins with the faithful, the patriarch must be sepcall of Abram and his wandering in arated from his people, who were Canaan.' The second stadium (ch. 15 idolaters, in order to form a distinct CHRONOLOGICAL TABLE. [HERNREW. SA.PN.SP lHEBREW.I SAM, PT. SEPT. SOIN'S SAM. PENT. SEPT. BIRTT. 11. Shem....... (97) 2 (97) 2 (97) 2 1. Adam...... 130 130 235 1. Arphad. 5 135 5 2. Seth....... 105 105 205 a Cainan 1l0 3. Enos....... 90 90 190 0 3. Salah...... 30 130 130 4. Cainan.... 0 70 170 14. Eber....... 34 134 184 5. Mahalaleel. 65 65 165 15. Peleg....... 30 130 130 6. Jared...... 162 62 162 16. Reu..... 3 132 13 7. Enoch...... 65 65 165 17. Serug...... 30 130 8 13!) 8. Methuselah 18T 6T 18T 18. Nahor...... 29 79 179 9. Lamech.... 183 53 188 19. Terah...... 70 70 70 10. Noah...... 500 500 500 (Haran.) 60 60 60 100 100 100 20. Abram. Call 70 70 70 1,656 1,30T 2,262 4?2 1,07T 1,302 Flood.......................................................... 1,656 1,307 2,726 Pate of Abram's call. (Browne's Ordo Seelorum, B. o. 2020)..... 2,078 2,379 8,564 B. C. 2020.] CHAPTER XII. 223 covenant lineage. This separation there to be put in training for the was, however, only to prepare the blessing. See Notes, ch. 13:17. way for a dispensation that was to "The history of the Old Coveembrace all nations. On Abram's nant," as Kurtz remarks, "begins part it now appears that to reach with the strictest particularism, that this high distinction of a covenant is, with the selection of a particular head, the world and self must be individual and of his seed; but it renounced, and God's call must be immiiediately opens a view of the implicitly obeyed. The covenant widely extended, or general plan of grace which was to stand in the the salvation of all nations. The place of nature (as in regard to the purpose and end of the election of miraculous seed,) called for faith, Abram is the salvation of the whole and the Divine command called for world." obedience. The call of Abram There are six stages of the Coveoccurs now about midway between nant History: Adam and Christ. The first two (1.) In the first stage it is that of thousand years of the human his- a Family. tory are thus comprised within eleven (2.) In the second stage it is that of chapters. This is the greatest re- a Nation. move from legendary or mythical (3.) In the third stage it is that of narrative, which would have been a.Kingdom-with the institution of most diffuse. It is compact, histor- the royal and prophetical lines. ical statement-and the most ancient (4.) In the fourth stage, the hisis the most compact-just where tory is that of the nation's exile and' all other histories (so called) most return. abound in fable. Abram appears (5.) The fifth stage is that of more as the tenth in the list of patriarchs immediate expectations, commencing from Noah, and the third head of the with the cessation of prophecy. human race, following Noah and (6.) The sixth stage is that of the Adam. So, also, Noah was tenth fulfilrrent, when the'salvation is to from Adam. And as there was a be exhibited in Jesus Christ. promise and a prophecy belonging Here we are concerned with the to each of these former personages, first stage of the covenant historyso here, to Abram, the prophecy of which is that of afamily. The famChrist is further given and still more ily encloses within itself, in all their unfolded. original vigor, the germs and vital The victory over the serpent prom- powers of the character, tendency ised to Adam was not yet achieved. and pursuits, which are gradually So far from this, the Japhetic branch developed in the people. This is the of the human family had departed childhood of the history of Israel, in from the true religion, and even the which accordingly God appears as the Semitic line had become corrupted tutor, advancing in his communicaby idolatry-contrary to the hopes tions with the progress'of the pupil. held out to Noah in the blessing on Hence, as Kurtz remarks, this period his sons. It is out of this Semitic exceeds all others in the number of branch that Abram is now chosen, theophanies, or manifestations of according to the intimation given to God. Noah in the blessing upon Shem. It is now about four and a-quarter "Blessed be Jehovah, the God of centuries since Jehovah's last comShem-Japhet shall dwell in the munication to Noah, that He again tents of Shem," etc., (ch. 9: 26, 27.) speaks, here to Abram. Abram is to be the head of a faith- 1. JNow the Lord hacd said. T More ful line to be taken into covenant literally this may read, " The Lord with God, and to be brought into said," —and may refer to a call to possession of a land of promise, and leave Haran, and not to that which 224 GENESIS. [B. C. 2020 2 b And I will make of thee a great nation, C and I will bless thee, and make thy name great d and thou shalt be a blessing: 3 e And I will bless them that bless thee, and curse him that curseth thee: f and in thee shall all families of the earth be blessed. b ch. 17: 6; 18:18; Deut. 26:5; 1 Kings3: 8. cch. 24: 35. d ch. 2S:4; Gal. 3:14. e ch. 27: 29; Exod. 23: 22; Numb. 2:: 9. f ch 18: 18; 22: 18; 26: 4; Ps. 2: 17; Acts 3:25; Gal. 3: 8. Abram received in Ur, of which great people. This was the promise Stephen speaks in Acts 7: 2, and of a numerous posterity-a promise which was A sh3ozt time previous. which the apostle Paul notices as Abram seems to have waited in Ha- requiring that eminent faith of ran for Terah, who was ill, and whom Abram-because it could be mainly he hoped t6 take with him to the fulfilled not until after his death, land of promise, but who was re- (Heb. 6:15.) ~ I will bless thee. moved to "the better country." He This, of itself, God's benediction was to sunder three ties-country, promised, is enough. For what is kindred, and home-and he was to good without God's blessing, and go by faith. Here is illustrated the what is bad, if His blessing accomimplicit and powerful faith of the pany it! ~ A2ndc make thy nanme patriarchs as it is presented in the great. Such honor He would put -New Testament, in reference to its upon his name as to make it celebragreat principle of substantiating ted and far-famed-and instead of his things hoped for, and evidencing father's house, he should be himself things not seen. Abram "went forth exalted as the patriarch of a new not knowing whither he went," but and preeminent house among the what was far better, "knowing whom nations. T Shall be a blessing. Lit., he had believed." The highest rea- Be thou a blessing. Sept., Thou shalt son is to trust in God. Though He be blessed. But the promise is that gives us no reason for His command, Abraham should be a blessing, in it is our wisdom to rest upon the the highest sense, to others, and to certain reasonableness of it, and the whole family of man. This looks obey, with cheerfulness, assured that to the benefits and blessings of reHe will call us to go nowhere but demption, which were to flow to all He will make it our advantage to go men through Abram's line-salva-and no where but it shall prove to tion by Jesus Christ and all the be on the way to the possession of fruits of the covenant of grace, Canaan. God promises enough-to through all time. This is the higher show him the land-and that is the aspect. land of promise. Dear to him as 3. Iwill bless them, etc. Godpromwere his country, and kindred, and ises further, so to take sides with father's house, he was the more will- Abram in the world, as to make ing to go out at God's direction, for common cause with him-share his they were idolatrous. He is chosen friendships, and treat his enemies as as the founder of a new family, and His own. This is the highest possia new order of things. ble pledge. This threatening against 2. Here are four clauses of the hostile people was signally fulfilled stipulation, all full of encourage- in case of the Egyptians, Edomites, ment, even in the lower and natural Amalekites, Moabites, Ammonites, aspect. I will make of thee a great and the greater nations-Assyrian, nation. God had large plans for him Chaldean, Persian, Greek and Ro-a great work to accomplish by man, which have fallen under the means of him -as the head of a icurse of God as here denounced B. C. 2020.] CHAPTER XII. 225 4 So Abram departed, as the LORKD lad spoken unto him, and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. against enemies of the church and now more expressly and plainly kingdom of Christ. The church is looks to the inclusion of all nations God's. Her enemies are His. Her and people in the benefits of Christ's friends are His also, and no weapon salvation, (Gen. 3: 15; 6: 18, 19; that is formed against her shall pros- 9: 8.) The gospel was designed from per, for He who has all power given the beginning to go abroad to all unto Him shall be with her faithful the families of man, (1 John 1:1; servants, even to the end of the world. 3: 8.) The bot of lineal descent ~r And in thee, etc. This is MessingL- from Abram, which made the Jews ic. It looks to tI.e vworld-wide bene- so bigoted and exclusive has no warfits of redemption, which should rant in a right understanding of the come through Christ, the seed of Abrahamic call and covenant, and so Abram. In ch. 18: 18, the lan- Jesus protested to the Pharisees. guage is, " All nations of the earth," The apostle Paul expounds the prom. -and there also the promise is based ise, (see Gal. 3: 16,) showing (1.) that upon Abram's known fidelity as a by its express terms, it was made to parent, and honor is thus to be put extend to the Gentiles, (vs. 14,) and upon the household covenant. " For (2.) that by the term " seed " is meant I know him that he will command Christ Jesus. " He saith not,'And his children and his household after to seeds,' as of many, but as of one, him." In ch. 22: 18, the same cove- and to thy seed, which is Christ." nant promise is repeated, where it Though the person of Christ is not reads, " And in thy seed shall all the yet clearly pointed out, and no mennations of the earth be blessed," and tion is made of the God-man, yet here it is based upon Abram's fidel- the general terms of the first promity to God in the offering of his son ise are constantly narrowed. And Isaac-"because thou hast obeyed here, instead of "the seed of- the my voice." God's household cove- woman," it is "the seed of Abram." nant is gracious and precious-in Abram must have seen that the blescompassing the children of believers sing to come through him, and his with the arms of His covenant love. seed upon the Gentiles must be spirBut it requires parental fidelity in itual blessings; for some of the na.training the children, (ch. 18:19,) tions were to be driven out of the and that fidelity is evinced in yield- land of promise by him and his, and ing up our children at God's call, an all their own blessings were known offering and sacrifice to His service, to be connected with the mainten(ch. 22: 12, 16.) ~T All fcmilies. God ance of the true religion. Christ pleases to propagate His church by Himself declares that "Abram remeans of a pious posterity. He joiced to see (that he should see) His blesses the world in families, and day. He saw it and was glad," (John through a family: and. God is God 8: 56.) And Peter explains the to us in a fatherly relation, as the promise, as referring to the sending God and Father of His only begotten of Jesus, (Acts 3: 25, 26.) And Paul Son. And we are admitted to be declares that God in this promise sons of God, and members of His preacched the gospel unto Abram behousehold by virtue of the Sonship forehand, (Gal. 3: 8-16.) of Christ Jesus. (2.) Jesus embarks in the same NOTE. —-(1.) The covenant with vessel with His disciples, who need Abrlam is the covenant of grace, like not fear any storm upon the seas, that with Adam and with Noah, only (Luke 8: 22-24.) 10 226 GENESIS. [B. C, 2020 5 And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and g the souls that they had gotten h in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. gch. 14:14. h ch. 11:31. (3.) The promise obf the earthly issues in the long futurity, (Heb. Canaan and of temporal blessings 11: 12-16.) ~ And Lot went with him. through Abram, was designed as Lot was Abram's brother's son, (see typical of higher and spiritual real- vs. 5,) that is, the son of Haran. ities-of the better country, that is, Kurtz understands that, "God had an heavenly-the heavenly inherit- not intended that Lot should join ance, (Heb. 11:16.) The external is Abram on his journey. This (he the symbol of the internal-the mate- says) is sufficiently manifest from rial of the spiritual. Andso God edu- his later history. But God allowed cates us-giving us the tangible and it, probably, from condescension to visible, to lead us along to the better Abraham's attachment to his farnthings and more real, which are un- ily." It would be more strictly seen and eternal. And so, all along, proper to say that as the narrative fufilledp promise ana prophecy in re- presents it, Lot joined the company gard to what is more immediate and of his own prompting, and not by temporal is meant to encourage our the Divine command, as in case of expectancy of the more glorious Abram. It was, therefore, upon his things to come. own responsibility. [ Seventy and (4.) This is the record of Abram's five years old. Abram's age is now overcoming faith. Paul makes the stated at this second stage of the exrecord (Gr.,) "By faith Abram when pedition. Supposing, according to he was called to go out unto the the previous calculation, that he was place which he was about to receive at, or about, seventy years old at the for an inheritance, obeyed, and he call from Ur, there would be an inwent out not knowing whither he terval of five years at Haran, where comes. By faith he sojourned unto Terah's death meanwhile occurred, the land of the promise as a strange (ch. 11: 31, notes.) T When he decountry, dwelling in tents with Isaac parted. Heb. —n Mis going out. and Jacob, the fellow-heirs with him 5. Abram took. Abram now leads of the same promise-for he looked the expedition, as Terah had done for (expected) the city having the at the outstart as the father of the foundations, whose architect and family. The relation of Sarai to master-builder is God," (Heb. Abram is here given, as well as that 11:8-10.) Paul, in addressing the of Lot. q All their substance. Heb., Hebrew converts, to fortify them All their gain which they had gained against deserting the Christian faith -as sheep and goods. This includes presses on their attention this case all their substance, whether brought of their ancestor Abraham, that they from Ur, or acquired in Haran. be followers of him in faith and ~ And all the souls. Heb., And the patience. God confirmed to him the soul which they did, (or made.) Nephlpromise by an oath, and so after he esh, here used, denotes collectively had patiently endured he obtained the persons (servants) taken with the promise. The power of his faith them from Haran-as in Ezek. 27:13 appears in this that it was a prom- The Sept. renders it, reacav tebvy7, ise which could be fulfilled in regard every soul The verb to do, or make, to all nations, only after his death- here used is rendered by the Sept.: and his faith reached the utmost eicrncavro, acquired-as 30: 30; Deut B. C. 2020.] CHAPTER XII. 22 6 T And Abram'passed through the land unto the place ot Sichem, kunto the plain of Moreh. And the Canaanite was then in the land. i Heb. 11: 9. k Deut. 11:30; Judg. 7:1. 1 ch. 10: 18, 19; 13: T7. 8:17; Gen. 1:12. The Chald. ren- to the contrary. And the same exders, " All the souls he had subdued pression is used where it does not so unto the law." Some understani: mean, ch. 18: 24; 19:12; 29: 22. It it, therefore, of proselIte made to may more likely mean "town or the true religion from among the village of Shechem." At the time heathen at Haran. But the general of Jacob's arrival here, after sojournunderstanding which best suits the ing in Mesopotamia, Shechem was a context is of bond-servants, which Hivite city, of which Hamor, ShechAbram had acquired. These were em's father, was chief man. And it gotten commonly by conquest, or by was at this time that Jacob purmoney. Here it seems to be the chased from him "the parcel of latter. Servants were needed in ground" (of the field) which he gave proportion to the increase of his to his son Joseph, where was Jacob's flocks, and the Lord was already well, John 4:: The name means making him great, as promptly as "shoulder," or "ridge," and describes his obedience was rendered to the its location as the water-shed, from Divine command. Jacob became which the streams divide east and quite rich in six years, (ch. 30: 43.) west, flowing into the MediterraAbram is enriched in five years. nean, and into the Jordan. Instead True prosperity is found in the path of Shechem, the son of Hamor, of God's commandments. Tf And having given his name to the place, they weent forth to go-and they came. it is more probable that he took his This is the record of their successful name from the place. For the name,'ourney, that as they went in obedi- if first given to the city in Hamor's ence to the Divine direction with a time, would, according to Oriental purpose to follow the Divine leading, usage, have been taken from the faso they came to the land of the prom- ther, rather than the son. Besides, ise. Ps. 1: 3. the situation of the place is so re6. The Sept. omits the last clause markable and eligible, that it would of the preceding verse. The Vulg. most likely have been occupied by and Germ. connect it with this vs. as the earliest settlers in the land. the opening clause. "And when From Sinjil, an easy day's ride from they had come to the land." " And Jerusalem, we came to a ruin named Abram passed through the land. Shiloh, in about an hour. And Heb., And Abram passed over in the about four hours' distance from this land to a place Shechem. This may point we came upon Jacob's well, express what Paul gives us in other a mile from Shechem. The town, words, "He sojourned in (or unto) as now found, lies on a slope bethe land of promise as a strange tween Mount Gerizim and Ebal. (land), "belonging to others-in pos- The present population was reported session of the Canaanites, as here to us as about twelve thousand. mentioned. T The place of Sichem. The city is well built-has fine baThis phrase is taken by some as zaars. It is not improbable that in meaning the site of Shechem, where our Lord's time the city extended it was afterwards located-implying more nearly to Jacob's well. We that it is here spoken of by anticipa- rode on our horses with great diffi. tion, and that the town was not yet culty up to the top of Mount Geriin existence. But there is evidence zim. The paths are filled with 228 GENESIS. [B. C. 2020 sharp stones, as from a quarry. The teen lepers —one with his ncse eaten summit is eight hundred feet above off, another white with the leprosy the plain, and two thousand six around his wrists. They proposed hundred feet above the sea level. to follow us to our place of encampThe scenery is extremely beautiful, ment outside the city, and demanded perhaps unsurpassed in the Holy two piastres each for leaving our Land. Streamlets gush from the company. We were glad, on any mountain side along your winding terms, to get rid of the hideous lookpath. The people boast of eighty ing creatures. T Unto the plain of springs of water in and around the Aforeh, Deut. 11: 30; Judges 7: 1. city. Olive-yards enrich the land- This may rather read, To an oak of scape, and the rich valley spreading YMoreh, named from its owner or to the east and west from this ridge planter, as some suppose; or an oak connecting Gerizim with Ebal, and of instruction-or an eminent oak. the city occupying this ridge, or The Sept.-the lofty oak. This last saddle, in the narrow gorge not reading is allowable, and is favored more than five hundred yards across by the passage, ch. 35: 1-4, where is at the base of the mountains, is al- mention of " the oak which was by together most picturesque. An im- Shechem," as a celebrated oak - mense ruin of large bevelled stones probably celebrated, like the oak that crowns the summit of Gerizim, which was pointed out to us at Mamre, as some have thought to be the ruin of Abram's oak. The oak was a comthe ancient Samaritan temple; but mon landmark, from its great growth it is doubtless more modern-proba- and durability. ~ And the Canaaubly dating with the crusades. The ite. That these hostile inhabitants present town has five mosques, two occupied the land at the time of of which, according to a united tra- Abram's entering there, is exdition, were originally Christian pressly mentioned, for this fact is churches. And here the few Sa- important for the sequel. It is by maritans yet making their head- no means implied that the Canaanquarters in Shechem offer their an- ite was not in the land at the time nual sacrifice of lambs at Passover of Moses' writing. It is noted, in time. We saw the man who recov- reference to Abram's time, to show ered Bonar's Bible from where he or that here was the great obstacle to McCheyne dropped it, in Jacob's his occupancy, and the great chalwell, and he exulted in the prospect lenge to his faith, that though it that the sixty-eight Samaritans then was the land which God promised left would soon reach seventy, and to him, yet it was in- the hands of then he said they would be the the heathen, who would violently greatest people in the world. Here dispute his possession and his claim. they show a very ancient copy of the "The difficulty of approach to the Samaritan Pentateuch on parch- country in this locality accounts for ment leaves, which they claim to be Abram having selected it, as affordan original. In the New Testament ing a particular security against the city is called Sychar, "a city of sudden invasions." (Bitter.) Hence Samaria," John 5: 5. The modern the reference here to the Canaanites, name, " Nablous," is a corruption of against whom the stranger would be the Greek name "Neapolis," mean- most anxious to be secured. The ing "new city." The name Sychar author of (Genesis evinces in this some take to be a name of reproach clause his knowledge of the Canaangiven by the Jews to this Samaritan ites, and presupposes their nature town, as Shecher means a lie. But and character to be Known in such it may be only a provincial corrup- a way as a late writer could not do. tion of " Sheehem." At the farther See Num. 14: 45.-See Hdvzernick. gate of the city we were met by fif- NOTE.-This first halting place of B.C. 2020.] CHAPTER XII. 229 7 m And the LoRD appeared unto Abram, and said, n Unto thy seed will I give this land: and there builded he an o altar unto the LORD, who appeared unto him. 8 And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, hacving Beth-el on the west, and Hai on the east: and there he builded an altar unto the Lo.D, and P called upon the name of the LORD. m ch. 1: 1. n ch. 13: 15; 1T: 8; Ps. 105: 9-11. o ch. 13:4. p ch. 13: 4. Abram and his household in the altar-in token of his faith and gratiland of promise was "the city of Sa- tude, publicly accepting thus God's maria, called Sychar," where our grant to him, and openly taking Lord sowed the early seeds of His possession of it in the name of his gospel doctrine in His conversation covenant God —at least' planting with the Samaritan woman, John here an altar to God, as' a token of 4: 5; and it was the same place at the proprietorship and tenure of the which Philip first preached, in the soil. Shechem became one of the transition of the Christian church cities of the refuge under the law, from Jerusalem to the ends of the Josh. 21: 20, 21; and here also the earth, Acts 7:5, where it should be law was renewedly proclaimed with rendered, " a city of Samaria "-the blessings from Gerizim, and curses phrase being the very same in the from Ebal, Dent. 27: 12; Josh. 8: 33Greek as in John 4: 5. 35. Here also Joshua assembled 7. Here God fulfils to Abram His the people before his death, and promise at the outstart-to show to counselled them, Josh. 24: 1, 25. him the land, (vs. 1.) "Jehovah The position was eminently fit for a appeared." Here this phrase first religious centre; and besides this, occurs. We know not in what way these patriarchal associations would God manifested Himself to the pa- give sanctity to the place. triarch on this occasion. It was 8. East of Bethel. Bethel is now sometimes done by a vision, and known as BeitiAn, six hours and a sometimes by a dream. It was in a half from Nablous, on the road to way suitable to the Divine nature, Jerusalem. It stands on a hill, and to the object in view. He re- where are ruins of a town. The vealed Himself to the consciousness name means "house of God." The of Abram, so as that he felt himself origin of the name is in doubt. It to be addressed by God, whether would seem to have been already there was any audible voice or not. the name of the place before Abram's God can act with or without means, arrival, though some suppose it is as He pleases. ~ Unto thy seed. here given by the historian as the This promise was to be fulfilled to name by which the place was afterthe posterity of Abram, and not in'wards known. From ch. 28: 19 Jahis own day. This was the trial of cob seems to have given the name hi faith. Yet here was the pre- to the spot at the time of his vision. ciousness of the household covenant, The particular spot where that vislooking to the establishment of his ion occurred was thus distinguished family in the land. "Thzis land" it from the name of the city which is, and not another, which is the "was called Luz at the first." It may land of promise. Abram is thus no- have had this name before Abram's tified that he has arrived upon the time, as a trace of early piety in the soil to which God had called him to land. And so again it is re-named remove. ~ And there he buzided a " Bethel" on the occasion of the I)i 230 GENESIS. [B. C. 2017, 9 And Abram journeyed, q going on still toward the south. 10 ~ And there was r a famine in the land: and Abram s went down into Egypt to sojourn there; for the famine was tgrievous in the land. q ch. 13: 3. r ch. 26: 1. sPs. 105: 13. t ch. 43: 1. vine blessing received by Jacob when altar. Though nothing is here returning from Padan-Aram, (ch. stated of sacrificial offering, yet the 35: 14,15.) The historian, in the pas- building of an altar fairly implies sage before us, explains the locality this. by names existing in his time, as if 9. Abram had not yet taken up he had said "unto the mountain east- his fixed abode in the land. He ward of what is now known as was moving from place to place with Bethel." Jacob may have so named his flocks, and surveying the counit, in commemoration also of the try. Lit., He pulled up (his tent) fact that Abram-had halted here, going and pulling up southward. and had built an altar to God. The According to the customs of no"house of God" is a fitting title for madic life, he pitched his tents from any such consecrated locality, hal- point to point, as the cattle needed lowed by the Divine presence. And change of pasture, or on other acso we call the sanctuary by the same counts, but mainly in a southerly name. [ HSai; lit., the Ai. The direction, perhaps determined by the place is named Ai, which means a season. Paul notices the fact — heap of ruins; and the " H" is pre- "dwelling in tents with Isaac and fixed, as the Hebrew article, "the." Jacob, (Heb. 11:10.) It was a royal city of Canaan. "The men of Bethel and Ai are, 32. FAMINE-ABRAM IN EGYPTspoken of," Ez. 2: 28. It was the SARAI AND PHARAOH. Ch. 12: 10second city taken by Israel after the 20. passage of the Jordan, and was utterly destroyed, Josh. 7:3, 4, 5, etc. 10. A famine. Here the patriarch It is now known as Tel er Rijmeh- meets a sore trial of his faith. A the mount of the heap. ~ Builded stranger in a strange land, having an altar. Here is a public profes- removed from his comfortable home sion of the patriarch's faith and and loving kindred, he finds himself piety. As in the family of Adam in the midst of famine, and in danafter Enos' birth, (ch. 4: 26,) the ger of starvation. No corn trade as practice is kept up of public wor- yet existed between these countries. ship, calling upon- the name of the He therefore determined to leave the Lord, recognizing His covenant love, land of promise for the land of and invoking His blessing. See ch. Egypt, lest he might perish of want. 13:4, 18. He calls upon the Divine We do not read of any Divine diname as "Jehovah," acknowledging rection authorizing him to go, and the redemptive character and claims it would seem to have been at the of God before his household. As dictate of unbelief rather than bof yet he was only a sojourner in the faith. And this may have led to land, moving from place to place, his further troubles in the same diunder the Divine direction, towards rection, where he resorted to a carthe south. But hither he returned, nal device to shield himself from after his temporary exile in Egypt, the danger of losing his wife. on account of the famine, ch. 13: 3, ~ Went down into yEypt. Egypt 4, to the place of his tent and the being annually watered by the over B. C. 2017.] CHAPTER XII 231 11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art u a fair woman to look upon: 12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they w will kill me, but they will save thee alive. u vs. 14; ch. 26: T. ch. 20:11; 26: T. flow of the Nile, and not depending supplied to him in the land of promon rains for the crops, was the great ise. i A fair woman. Sept.,'f grain-growing region, and corn fair countenance; lit., beautiful of could be found there when famine aspect, 1 Sam. 17: 42. The term prevailed in the adjoining country, signifies brightness, and refers probch. 42:1,2.'T To sojourn there. His ably to a fair, clear complexion. object was to dwell in Egypt tem- Though she was now sixty-five porarily, and only so long as the years old, yet this was only as about famine prevailed, intending to re- twenty-five or thirty in our day; turn after that to the land of prom- and she had not had even the comise. T Was grievous. Vulg. and mon hardships of married life; and Sept. read, prevailed. How deso- besides, she was of a character late and distressed were these new which would shine out in the councircumstances of the patriarch. How tenance, full of energy and vivacity. full of anxieties and apprehensions Sarah's beauty was now the ground lest he and his household should of Abram's fear among such stranperish of starvation. But the Jeho- gers as the Egyptians, speaking a ahk who has led him out from his different tongue, and having a powown land and kindred, will not erful, despotic monarch. leave him to die of want. 12. Abram's fear was that he 11. Escaping one trouble he falls should lose his life on account of his into another. The temptation of wife's attractions; that the EgypSatan in the wilderness was prac- tians would put him out of the way tised upon the patriarch, as it was in order to secure her. His appreafterward upon the Messiah himself hensions were not wholly ground-taking advantage of his hunger. less, as the result proved. How he Did he forget that "man shall not came to have this special fear arouslive by bread alone, but by every ed as he appreached the country word of God?" Alas, Egypt was does not appear, but we may supnot the land that his covenant God pose that he saw much of these had showed him; and God, his God, loose habits among the border peocould command the stones of Judea, pie, indicating to] him what might and they would become bread. be expected as he advanced into the Now, therefore, as he started on his land. His carnal policy proves weakown counsel, he is cast upon his ness. He judged that if they found own further device. Plainly he is that Sarah was bound to him as a in perplexity, and feels that he is wife, he might lose his life on her not under the same guardianship, account, but that if they should renor travelling by the same Divine gard her as only his sister, the varrant as before. How much bet- worst that could happen would be ter to trust in God than to lean to her disgrace and removal'from hilih our own understanding. How se- without sacrificing himself. This cure Abram might have been under was unmanly and cruel-it was in the Divine guaranty and guidance, the spirit of unbelief and worldly that all that he needed would be policy-unworthy of one who had 232 GENESIS. [B. C. 2017. 13 x Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee. x ch. 20: 5,13; ch. 26: T.. so specially cast himself upon the positively called for. If he was Divine care in leaving his country asked whether she was his wife, and and kindred to follow where God replied, No, she is only my sister, led. Yet it should be said, on his there could be no doubt of the falsipart, that he might have more spe- ty. But this does not appear. Phacially valued his life, as having the raoh blames-him that he did not tell promises of a Messiah connected so him the whole truth, but that he with his person-himself the chan- conveyed a wrong impression, which nel and conveyancer of blessings to might have led to the worst results. mankind. His judgment was found- And doubtless there was in it-from ed on the idea tnat thougl he Tking- e'vE Now Toqtamnent point of viewwould feel free (according to the the element of untruth, in the intencustom of the land) to take an un- tion to deceive by the concealment. married woman, he would have no Some allowance must be made for the other resort, upon finding her to be partial light of that time in cases o. married, than to take the life of her casuistry. See, also, the case of husband; and that he would not Moses, Exod. 3: 18, and of David, 1 scruple to do this. He explains his Sam. 29: 1-7. Paul had surely a feeling in a similar peril, ch. 20: 11, right to dwell upon the fact that he "I said, Surely the fear of God is was a Pharisee, as an expedient to not in this place, and they will slay conciliate his audience. It was only me for my wife's sake." Alas, it is making the best use, for that occanotorious that unbridled lust does sion, of what was the truth in his not stop at murder to gratify its case. And he was under no obligapassions. Pharaoh blames Abram tion to reveal to them, then and there, for leading him astray by this device, other facts that he knew would be NOTE.-It is here that Egypt is offensive and detrimental, ( Acts first brought into view in its rela- 23:6.) It may fairly be laid down tion to the land of promise. And that a lie is never justifiable-and " there is here a foreshadowing of that a half-truth seldom, if ever, acthe relation which it will afterwards complishes any good result. The sustain to Abram's descendants. truest, safest, and best course is to The same necessity conducts both trust in God rather than in a shrewd him and them to Egypt. They worldly policy, and cunning diplomaboth encounter similar dangers in cy. T Mdy soul —myself-my person. that land-the same mighty arm OBSERVE. - (1. ) Pharaoh blames delivers both, and leads them back Abram, not as saying that Sarah enriched with the treasures of that was not his wife, but for not telling wealthy country."-Kurtz. him that she was-and for saying 13. Say, I pray thee. This is that she was his sister-thus conveyAbram's device forself-security. He ing the impression that she was would have her tell the truth only nothing more. in part. It is plain that by so do- (2.) Abram pleads in his vindicaing tlhe impression sought to be con- tion in after, similar, circumstances veyed would be different from that that he told the truth, only not the which the plain, unflinching truth whole truth, (ch. 20:12, etc.) would have given. The question (3.) Concealment and equivocation arises whether we are bound in such with intent to deceive can never be circumstances to reveal every thing, justified, especially in the light of wven to our damage, when it is not this gospel time B. C. 2017.3 CHAPTER XII. 233 14 ~ And it came to pass, that when Abram was come into Egypt, the Egyptians Y beheld the woman that she was very fair. 15 The princes also of Pharaoh saw her and commended her before Pharaoh: and the woman was z taken into Pharaoh's house. 16 And he a entreated Abram well for her sake: and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 17 And the LORD b plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife. ych. 39:7; Matt. 5:28. z ch. 20:2. ach. 20:14. b ch. 20;18; 1 Chron. 16: 21; Ps. 105: 14; Heb 13: 4. (4.) All this shifting and shuffling was so far accomplished as that his resulted from unbelief-not waiting life was spared; but what a life for the Divine direction to leave the when bereft now of his wife and land of promise-and doubting God's made to think only of the threatened ability to spread a table in the wil- disgrace and ruin which stared her derness. This was also the fault of and himself in the face! How must his descendants, (Num. 11: 14.) he have grieved to see her led away 14. Abram's fears were realized at from him to the harem of the Egyptonce, so far as the admiration of the ian monarch, from whose iron will people for Sarah's beauty was con- he had no appeal I cerned. 16. Entreated Abram well. Lit., 15. Doubtless Abram had feared, And he did good to Abram for her especially those in authority, know- sakce. What followed seems to be a ing the despotism of an Oriental recital of these material benefits court. And here it came to pass as which fell to his lot by this means. he feared. The princes-courtiers- - And he had. Lit., And there were of Pharaoh saw her, and praised her to him-there came (or, became,) to to Pharaoh. This fact is strikingly him. When Abram arrived there in'accordance with the manner of Egypt was under the rule of the the Egyptian court, and shows the shepherd kings, whose government author's knowledge of Egyptiancus- had its capital in the Delta, or toms. The formalities were most northerly portion, where he enterde strict and rigorous. " No slave durst These presents are such as one pasapproach the consecrated priestly toral chief would present to another, person of the Pharaohs, but the court It is plain that only such presents and the royal suit consisted of the must have been made to Abram as sons of the principal priests." —Diod. were particularly valuable to him as Sic., 1, 70. They extolled her beauty a nomade." Mules and camels apthat so they might minister to the pear on the ancient monuments of indulgence of the king, and shew Egypt. But all these princely gifts their interest in his carnal gratifica- could not appease the honest grief of tion. And upon such representa- such an one as Abram for the shametions of her charms the woman was ful removal from him of his beloved taken to Pharaoh's house. The Sarah. And the presents he durst Sept. reads, And they led her unto not refuse, lest he perish. the house of Pharaoh. How bitterly 17. Though God's servant acted Abram must now have bewailed the so unworthily of his antecedents complications into which he had and his mission, yet the Divine faithbrought himself. True, his object fulness here interposes to rescue him 234 GENESIS. [B. C. 2017 18 And Pharaoh called Abram, and said, C What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 19 Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. 20 d And Pharaoh commanded his men concerning him: and. they sent him away, and his wife, and all that he had. c ch. 20:9; 26:10. d Prov. 21:1. from the impending ruin which le 18. Pharaoh here upbraids Abram was bringing on himself. Jehovch for his keeping back the truth in replagued Pharaoh and his house. Heb., gard to Sarah's relations, and he deBeat him wcith great blows. How dares it to be an injury done to him this infliction was visited upon that he had not told him that Sarah Pharaoh we do not know. The was his wife. He does not charge Lord doubtless showed his displeas- Abram with having told a falsehood ure, and taught Pharaoh that he -only that he had not told him the was guilty in thus taking to himself whole truth, and he claims that he the woman, whether wife or sister, ought to have told him this imporat his own arbitrary will. Just tant fact, that she was his wife-that as afterwards the court of Egypt in the circumstances he had a right was visited with sore plagues from to know it. God because of their oppression of 19. The complaint of Pharaoh sets Abram's descendants, until the stub- forth the case in its true light, and born despot was constrained to let shows the point of the wrong in them go, in part, so here, on the Abram's prevarication. ~ Why scidst same principle. God has agents and thou, Shte is my sister? And this modes for bringing men to a convic- was precisely pointing to the wrong tion of their sin, and Pharaoh was of Abram's device. The following made to feel that he was in the clause reveals the peril into which wrong, in retaining Sarah. Doubt- she had been brought by the very less Abram made himself known as means taken by Abram. ~ So 1 a worshipper of the true God, and might. Lit., And I took. In the dod was caring for him, though far Hebrew such a dependent clause away from his home, and though often carries with it the contingency wandering beyond the land where based on the foregoing statement. He had led him. ~ And his house. "And I took" would only express God builds up His church by house- the danger he was in of so taking holds of the good, and so, also, He her, as though it were most immibreaks down the families of the nent. It would hence appear that wicked. "He visiteth the iniquity he did not actually take her to wife. of the fathers upon the children unto The ceremonies of Oriental nuptials the third and fourth generation of require some time, and, in the interthem that hate Him, and sheweth val, it would seem, God plagued mercy unto thousands (families) of Pharaoh. Pharaoh's conduct has them that love him and keep his the appearance of frankness and honcommandments," (Exodus 20: 6.) orable dealing. But his loose prinThe court and household of Pharaoh ciples cannot be justified. were also implicated with him in the 20. Pharaoh now gives commandsin. And the habitation of the wick- ment to his men-his servants-offied shall not prosper. cials-who could be charged with B. C. 2017.] rHAPTER XIII. -28 CHAPTER XIII. AND Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. 2 b Anld Abram was very rich in cattle, in silver, and in gold. a ch. 12: 9. b ch.24: 35; Ps. 112: 3; Prov. 10: 22. this business. ~ And they sent him went thither for a temporary puraway. The Sept. reads, To send him pose, and returned even sooner, as away-as though this was what the would seem, than he had intended, men were commanded to do-t8 send ch. 20:12. Egypt is a type of the forth Abram and his household from world-kingdom, abounding in wealth the country. The term implies an and power, offering temptations to a honorable escort, for his safe depart- mere carnal sense. But Abram had are from Egypt with all that he had encountered its worldliness and -cattle, goods, etc., (vs. 16.) Thus pride, and had been in danger of Abram, by a strange discipline, is losing his personal and domestic.brought back to the land of prom- peace, and was glad, doubtless, to ise, reproved for thus hastily leaving escape from the land, and get once the land that God shewed him, in more within the boundaries of tho order to escape famine, and for for- land of promise. l Went up. Th saking his confidence in God by re- direction of Jerusalem was upwara sorting to worldly policy for his pro- from every quarter, in the Jewish tection in danger. Thus God reclaims phraseology. Besides, the south of His own people from their wander- Judea was hill country, and it was ings, and does it through sore trials upward in reference to the low, desand severe discipline, bringing them ert plains of the Egyptian territory. back to the goodly land of His prom- T Lot with him. We here find that ise and their inheritance-taught Lot, who cyme with him into Palthat the only safety is to follow estine, had accompanied him into where God leads, and fully to trust Egypt, and now returns with him. in Him for ourselves and our house- His connexion with him was that of holds. natural kindred. It will soon appear that Lot, by the increase of his CHAPTER XIII. estate, has separate interests, and that it is in the plan of God to dis~ 33. RETURN TO CANAAN-ABRAM connect Abram, His chosen friend, AND LOT SEPARATE -SIDDIM - from all others outside his own imMAMRE. Ch. 13. mediate household, with whom He was to covenant. T Into the south; In Egypt the church —the chosen lit., towards the south. This is not people-was introduced to the world. the south of Egypt, for he went up Egypt was to Abram, to the Jewish out of Egypt, but towards the counpeople also, to the whole course of try called the south-the south the Old Testament, what the world, country of Palestine, known as such with all its interests and pursuits before the time of Abram. See Josh. and enjoyments, is to us. But while 10: 40; 11: 16. The Sept. reads, Egypt, with its pride of wealth and Unto the Desert-pointing to the art and power, its temples and pyra- same region, which is skirted by the mids, is almost forgotten, the name Idumean desert. The same term is of the shepherd patriarch lives, used here as in ch. 12:9. Hither he How long Abram remained in Egypt had come at first. at this time does not appear. He 2. Very rich; lit., weighty exceed. 238 GENESIS. [B. C. 2017 3 And he went on his journey c from the south ever to Bethel, unto the place where his tent had been at the beginning, between Beth-el and Hai; 4 Unto the d place of the altar, which he had made there at the first: and there Abram e called on the name of the LonIn. cch.21: 8,9. dch. 12:, 8. ePs.116: 17. ingly. Having amassed great riches. 4. Tent and altar were now in his He was a chief, or sheikh, of a tribe of mind as he had enjoyed them at his attendants and dependents. His first. We remember our sweet wealth is mentioned here in proof of home and our sweet church after God's blessing upon him, according we have roamed in a land of exile. to the promise-enriching his ten- We yearn to get back to where we poral estate. Oriental chiefs had have enjoyed the dear circle of our their riches chiefly in flocks. Abram family, and that of our Christian may have acquired his silver and gold brethren-where we have lived, and in Egypt by trading with the people. where we have worshipped. BeSheep and camels, oxen and asses cause it was Bethel, he loved it, constituted the wealth of Job (Job. even as the house of God, Ps. 84:1, 2. 1:3,) who belonged to the time of Shechem had been the place of his Moses; and these are given as the altar at the very first. But as to the items of Abram's wealth when he spot between Bethel and Hai, and went d.own into Egypt, ch. 12:16. the altar erected there, the same The precious metals had been added, phrase is used as here, "He called no doubt, by sales of animals, and upon the name of the Lord," see their products of milk, butter, cheese, ch. 12: 7, 8, which may express a etc., to the people. more formal and public worship. 3. On his journey, etc. And he Or he may have reached Shechem, a went according to his -~emovings- few miles further on, at this time. that is, pitching his tents, and strik- [ Called. This phrase refers to the ing them, and going on from place pious invocation of God, as "the to place-"sojourning"-" dwelling Lord" —Jehovah. Here, on the sain tents." The Sept. reads, He went cred spot so endeared to him by his whence he came. The Vulg., He re- earliest memories of God's covenant turned by the way whence he came. promise fulfilled, in. showing him [ Ulnto the place, ch. 12: 8. The the land of promise, the patriarch narrative is careful to mention that reestablishes public worship. It is he went directly to Bethel, where the sanctuary of God, on God's own he had at the beginning pitched his land, where He had already first retent and builded an altar to God, vealed'Himself to him on the cove(vs. 4.) His heart, doubtless, yearn- nant soil. Doubtless, "he felt a ed for his first love in that land of strong desire to reanimate his faith promise, and he longed to get back and piety amidst the scenes of his to the sweet memorial places, where former worship-it might be to exhe had indeed met God. T Between press humility and penitence for his Bethel and Hai. Stanley well de- misconduct in Egypt, or thankfulscribes this point as "a conspicuous ness for deliverance from perils-to hill, its topmost summit resting on -embrace the first opportunity, on rethe rocky slopes below, and distin- turning to Canaan, of leading his guished by its olive groves, offering family to renew allegiance to God, a natural base for the altar, and a and to offer the typical sacrifices fitting shade for the tent of the pa- which pointed to the blessings of triarch." the promise."-Jamieson. B. C. 2017.] CHAPTER XIII. - 37 5 t And Lot also, which went with Abram, had flocks, and herds, and tents. 6 And fthe land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. 7 And there was g a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: h and the Ganaanite and the Perizzite dwelt then in the land. f ch. 36: T. g ch. 26: 20. h ch. 12: 6. 5. And Lot also. Abram's char- and the strong would have an adacter is now to shine in his noble, vantage over the weak. honorable dealing with his relative, 7. A strife, etc. The connexion the companion of his journey. Lit., indicates the ground of the strife, To Lot, also, who went with Abram, though it is not distinctly stated. there were flocks, etc. This may be The choice district which they had mentioned here to show how those selected became too narrow for the who cast in their temporal lot with accommodation of both, with their Abram, God's friend, were blessed large increase. So it is that secular for his sake. The blessing upon prosperity often brings trouble. The Abram overran and flowed over meek it is who shall teuly inherit upon Lot. So God often showers the earth, (Matt. 5:5.) It was the His blessings upon the household, herdmzen of the respective flocks neighbors and dependents of the who quarrelled. They were temptrighteous for their sakes. T Tents. ed to encroach one upon the other, This probably includes the occu- to find proper sustenance for their pants-meaning servants and atten- cattle. n And the CGanaanite, etc. dants. As before noted, this clause does not 6. And the land; lit., did not bear indicate that the historian lived "hem, to dwell together (for dwell- subsequently to Moses' time. He.ng together.) Sept., And the land does not say, "And the Canaanite did not contain them to dwell together. was yet in the land at that time," And the reason is given. For their but it is said, with reference to the szbstance (acquisition) was great, and promise that God would give this they were not able to dwell together. land to the seed of Abram, that That choice portion oft the land the land was not tenantless and unwhere they had at first located, on possessed, so that Abram had only account of its richness and natural to take possession, and enter on its security, was now too small for their enjoyment. But the Canaanite was largely increased households and there as its occupant, standing in possessions. (See ch. 12: 6, Notes.) the way of the promised possession, Probably their cattle and flocks now and needing to be removed, so that numbered too many to be accommo- meanwhile he could only dwell in dated by the pasturage. The coun- tents, a pilgrim in the land of promtry was an open common. It could ise, as in a strange country. See not be held by any title. Every Delitzsch. S[ And the Perizzite. It one drove his cattle where he could is intimated by this note that these find the best grazing for them. aborigines made the choice district This absence of law to define and where they dwelt all the more protect real estates would naturally cramped and inadequate for Abram open the way for jealousy and strife, and Lot. The presence of two pow. 238 QENL:SS I[. C. 2017. 8 And Abram said unto Lot,i Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdinen; for we be brethren. 9 k Is not the whole land before thee? Separate thyself, I pray thee, from me: 1 if thou woilt takce the left hand, then I will go to the right; or if thtou depart to the right hand, then I will go to the left. i i Cor. 6: T. k ch. 20: 15; 34:10. 1 Rom. 12 18; Heb. 12: 14-; Jas. 3: 17. erful tribes, at peace with each other, muen who are brethren. The same was favorable to the quiet and peace- Hebraistic expression is used in the able residence of Abram and Lot, New Testament by James at the but surely not to their living at va- Synod in Jerusalem —" Men, breth. riance with each other. The Perir- ren," Acts 15: 13, and by Paul in zites are not named in the table of his address, Acts 23: 1. This refernations (ch. 10) and their origin is red to national brotherhood. Abram hid. The name indicates perhaps was Lot's kinsman, being both his that they were peasants, engaged in brother-in-law and his uncle; and agriculture, or nomades, wanderers. beyond this, they were "brethren" They are mentioned along with the in their religion. Even the fact that Canaanites as original occupants of they were of national brotherhood the soil. See ch. 15:20; 34:30; in a strange country ought to be a Exod. 3: 8, 17; Judg. 1: 4, 5; Josh. strong restraint upon quarrelsome 17: 15-18. They dwelt in the moun- passions. Abram lays upon Lot tains of Judah and Ephraim, and the necessity of accepting his offer, they are noticed as late as in the as he yielded to him the choice of time of Ezra, (9:1.) Some under- the land. Besides, Lot is the cornstand that the Perizzites are the panion, and his uncle is the princisame with the Hittites- sons of pal. How far may Christian men Heth-who are called "the children stand upon their rights? And how of the land "-which is called also far are they bound to yield even to "the land of Heth," ch. 23: 7. unreasonable demands for the sake 8. The strife among the herdsmen of peace. The spirit of the Master does not alienate the masters. will rather suffer wrong than do Abram stands upon his faith. ~T Let wrong. lie who has the promises there be no strife. "So the father of may be sure that his covenant God the faithful replied in language that will beao him out in personal conmight well extend beyond the strife cessions toi the sake of peace. of herdsmen and shepherds to the 9. Abram proposes most generous strife of "pastors and teachers," in terms. He offers Lot the first choice, many a church and nation."-Stan- though he be the inferior party, and ley. He who has the promises can in the true Christian spirit which, well afford to yield a point of differ- "in lowliness of mind, esteems other ence for the holy sake of peace. better than himself, as well as in And he it is who is the gainer by all the spirit of the commandment to. he seems to concede. "The meek "love our neighbor as ourselves." (and only they) inherit the earth." Abram now appears in his personal " He walks in the moral atmosphere graces, and shines in his relations to of the sermon on the mount," Matt. those around him, as a brightlt exam6: 28, etc. Abram appeals to their pie to all.,T. Is rot th.e w7iole,la~nd brotherly relations against any strife before thee? This was tie l.and between themselves or their herds- promised to Abramn by (God himself, men. For we (are) men, brethren- of which, therefore, he was the B. C. 2017.] CHAPTER XIII. z89 10 And Lot lifted up his eyes, and beheld all m the plain ot Jordan, that it was well watered everywhere, before the LORD ndestroyed Sodom and Gomorrah, ev.en as the garden of the LoRD, like the land of Egypt, as thou cornest unto P Zoar. m ch. 19: 17; Deut. 34: 3; Ps. 10: 34. n ch. 19: 24, 25. o ch. 2:10; Isa. 51: 3. p ch. 14:2, 8; 19:22. rightful proprietor, and not his (ch. 26: 19-22). in Isaac's history. nephew. He could have claimed "Isaac's servants digged in the val the exclusive possession on the high ley, and found there a well of spring ground of the Divine promise and ing water; and the herdsmen of Ge plan. He could have said, "If the rar did strive with Isaac's herdsmen, land is not large enough for us both, saying, The water is ours; and he then you must seek another coun- called the name of the well Calumny, try, or even return to the land because they strove with him. And whence you came out." But this they digged another well, and strove exclusiveness is not the spirit of our for that also, and he called the name holy religion. We cannot assume of it Strife. And he removed from to stand upon our Divine right, and thence and digged another well, and claim all the privileges and prom- for that they strove not, and he callises, leaving no room for others, nor ed the name of it Latitude. And he giving them over to uncovenanted said, For now the Lord hath made mercies. In the true spirit of grace, Latitude for us, and we shall be we are to be gracious and concilia- fruitful in the land," (translating the tory, and peace-making, for we be proper names of the Hebrew.) [ Lot brethren. Nor need we all seek to lifted qup his eyes. From the spot occupy the very same ground, nor where they were thus negociatingclaim the same territory. There is the mountain summit east of Bethel, room enough for all names and under its grove of oaks, where the claims that are truly Christian. tent was pitched, Lot looked down There is much land to be possessed, upon the green valley of the Jordan and God has a field for all denomi- -its tropical luxuriance visible even nations to cultivate. T Separate from thence-beautiful and well wathyself. In the spirit of generous tered as that garden of Eden, of concession, and not of severity, which the fame still lingered in their Abram proposes a separation, and own Chaldean hills, or as the valagrees to take what Lot leaves. ley of the Nile in which they had so "If to the left, then I will go to the lately sojourned. He chose the rich right, or if to the right, then I will go soil, and with it the corrupt civilizato the left." Abram's movement was tion which had grown up in the to be rdgulated by Lot's choice. rank climate of that deep descent, 10. Lot accepts the offer, but not and once more he turned his face as would seem in the same humble eastward, and left to Abram the hardspirit in which it was made. They ship, the glory, and the virtues of the " agree to differ." This remarkable rugged hills, the sea breezes, and the place, where Abram's tent had been inexhaustible future of Western Palpreviously pitched, proves the turn- estine. ItwasAbram'shenceforward; ing point in the patriarch's life. he was to arise and walk through Those who have been close compan- the length and through the breadth ions up to this point are henceforth of it, for God had given it to him. parted asunder " This first prime- This was the first appropriation - val pastoral controversy divided the the first consecration of the Holy patriarchal church." Stanley cites Land.-Stanley, p. 4, 5. 4, Beheld here the passage of similar purport, all the plain; lit., saw all the circl 40 GENESIS. [B. C. 2017. of the Jordan. Lot was evidently man. And the shores of Gennesaret governed by a worldly and selfish were skirted with richly blooming principle in selecting his new abode. oleander and rank shrubbery, but He embraced the opportunity fur- only a couple of cattle giving any nished him by Abram's generous evidence of occupation. At Magdaproposal, and he chose what, seemed la, near the foot of the lake, found the richest part of the land, without a few hovels, and about fifty inhabiregard to the choice of Abram, and tants. The fields on the hill overwithout regard to the moral destitu- looking Tiberias presented the best tions. He was free and eager to ob- evidence of cultivation that we had tain the best part of the country, seen. The country was most bright though by so doing he should re- and beautifil, grass and grain abunmove far from the vicinity of the dant, fine trees and shrubbery, with church, and of the public worship of sweet flowers like the seringo and God. ~ Well watered. Heb., All of orange blossom. A magnificent oak it a well watered region. This was among the flowery fields reminded the great necessity in the East. It us of the patriarchal wanderings. would promise him security from "Jordan overflows its banks all the periodical famine. It seemed to him time of harvest," when the snows a paradise. Here the Jordan is first from the Lebanon melt and swell referred to. This great river of Pal- the river beyond its narrow shores. estine, called the Descender, for its T Before the Lord destroyed, etc. swift course of two hundred miles The face of the country was, doubtover twenty-seven rapids, has one less, altered by that destruction of source at Dan. At another (Banias) the cities of the plain. T As thou it bursts out from the foot of a rock, comest unto Zoar. Vulg., Like Egypt and flows through the Lake Merom to those coming into Zoa/r. Sept., into the Sea of Galilee or Gennesaret. Until coming to Zoar. The original This latter is six hundred and fifty name of Zoar was Bela, and it is so feet below the Mediterranean, and called at the time of Abram's war from this point to the Dead Sea, it with the kings, (ch. 14: 2, 8.) The falls six hundred and fifty feet, mak- historian here gives the later name ing it one thousand three hundred It is argued by some that the Zoar feet and over below the sea level, of the Pentateuch, as connected with when it reaches the Dead Sea. In the plain of the Jordan, must have April we found it rushing through been at the northeast end of the its narrow banks, turbid and dan- Dead Sea, instead of at the southern gerous even at the ford near Jericho. extremity, and that " the cities of Here, however, a breakwater was the plain," Sodom, Gomorrah, Adconstructed, to allow the pilgrims mah, Zeboim, were there located; their annual bath at Easter festival. Zoar (one of them) being in a line The banks are thickly wooded with with Jericho, where the Jordan falls a dense growth of willow and pop- into the Dead Sea. The Moabites lar, and they furnish such a haunt and Ammonites, who were the deas wild beasts would covet describ- scendants of Lot, were in possession ed by Zechariah, (ch. 11: 3,) where of that district when they first apthe destruction of these thickets and pear in the history. In this case the pride of Jordan is noted by a Zoar would be the southern terroaring of the lions which dwelt minus of the plain of the Jordan, there. The luxuriance of the plain where it is lost in the Dead Sea, for of Jericho is proverbial. We saw there seems to such to be evidence the waving grain which seemed to that the northern extremity of the have grown spontaneously- most sea remains much as it was before probably having sown itself, as there Abram's time. But the more estabwas no appearance of the hand of lished view has been, and is, that B. C. 2016.] CHAPTER XIII. 241 11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves one from the other. 12 Abram dwelled in the land of Canaan, and Lot qdwelled in the cities of the plain and r pitched his tent toward Sodom. q ch. 19; 29. r ch. 14: 12; 19:1; 2 Pet. 2: 7, 8. the cities of the plain which were Pisgah was afterwards to his great destroyed occupied what is now the descendant. No crust of salt, no more southern portion of the Dead volcanic convulsions had as yet Sea. (See Lynch's Researches.) blasted its verdure, or touched the Stanley (Sinai and Palestine) thus secure civilization of the early Phegraphically and truly describes the nician settlements which had struck scene upon which these two lords of root within its deep abyss," (p. 214.) Palestine looked out from the heights 11. This great plain or valley, of Bethel, as we also ourselves have (lit., circle,) of the Jordan is now witnessed it. "Immediately east of called by the Arabs El Gh6r. Josethe low gray hills, on which the Ca- phus calls it "the great plain." naanitish Luz and the Jewish Beth- "The valley of the Ghor, which is a el afterwards stood, rises (as the vast longitudinal crevasse in calcahighest of a succession of eminences, reous and volcanic rocks, extending each of them marked by some ves- from the southern roots of Libanus tige of ancient edifices,) a conspicu- and Anti-Libanus to the Gulf of ous hill, its topmost summit resting, Akaba, from one thousand to two as it were, on the rocky slopes be- thousand feet deep, one hundred and low, and distinguished from them twenty miles long, and from one to by the olive grove which clusters eight miles broad, appears to have over its broad surface above. From been caused by the forcible rending this height, thus offering a natural and falling in of the aqueous strata base for the patriarchal altar, and a resulting from the eruption and elefitting shade for the patriarchal tent,. vation of the basalt which bases it Abram and Lot must be conceived almost from its commencement to as taking the wide survey of the the Dead Sea. The great alteracountry " on the right hand, and on tions in its surface terminated probthe left," such as can be enjoyed ably in the catastrophe of Sodom." from no other point in the neighbor- Newbold. The neighborhood of Bethhood. To the east there rises in the el was about equi-distant from the foreground the jagged range of the two extremities of the plain. There hills above Jericho-in the distance is something in the phrase "all the the dark wall of Moab -between plain," repeated here, which intithem lies the wide valley of the mates the grasping temper of Lot. Jordan-its course marked by the ~ East. By this we should undertract of forest, in which its rushing stand that he took " the right hand," stream is enveloped, and down to according to the offer, vs. 9. But this valley, a long and deep ravine, the Hebrews in naming the points now, as always, the main line of of the compass, supposed the face to communication by which it is ap- be towards the sun-rising, and so proached from the central hills of "the right hand" would be south. Palestine-a ravine rich with vine, From the hill country of Bethel or olive, and fig, winding its way Ai the route lay south-eastward through ancient reservoirs and sep- T And they separated themselves one ulchres, remains of a civilization from the other. Heb., A man from now extinct, but in the times of the his brother. patriarchs not yet begun. This is 12. The land of Canaan. As disthe view wItch was to Abram what tinguished from the valley of the voL. r. 1 I. 242 GENESIS. [B. C. 2016 13 But the men of Sodom s were wicked, and sinners before the LORD, exceedingly. s ch. 18: 20; Ezek. 16: 49; 2 Pet. 2: 7,8. t ch. 6: 11. Jordan, being the portion of Pales- the course of Judah, as having the tine between the valley and the sceptre of the theocratic kingdom, Mediterranean Sea: though without issuing in David the king-the emisuch qualification of the context, the nent royal ancestor of. Jesus. We phrase would be taken to include all observe here also that the covenant the country lying between the Jor- line is not determined by primogeni dan and Mediterranean to, or includ- ture, but Shem, Abram, Isaac, Jacob, ing the Dead Sea. It may here be and David were younger sons. Jr The used in the wide sense even to signify cities of the plan. There were five that Abram had now his footing in the of these cities-Sodom, Gomorrah, covenant land of Canaan, where he Admah, Zeboim, and Zoar, occupywas appointed to dwell, and which ing the vale of Siddim, at the Dead he should ultimately, in his posterity, Sea. These cities were under their occupy. Lot's dwelling in the cities respective kings, who were attacked of the plain was outside of the cove- by Chedorlaomer, king of Elam, and nant arrangement, and temporary- his allies (ch. 14: 19) and defeated, and upon sufferance-a tenant at till Abram came to the rescue. Four will. This is the significance of the of these cities were destroyed by record here. The land of Canaan, God's manifest and swift judgment, in the Scriptural history, is com- raining down fire out of heaven, (ch. monly distinguished from the land 19:23-29. See Notes.) The term of Gilead, the high table land east for "plain" here is the same as is of the Jordan, (Num. 3: 1-40; Josh. used ch. 13:10, "the plain of Jor22: 32, etc. dan," and means rather "circle." NOTE. —Now that the covenant The Sept. reads, Lot dwelt in a city head has fairly a footing in the of the neighborhood, and pitched promised land in his own covenant his tent in Sodom. The Vulg. reads, right, let us look back from this Lot sojourned in the towns which point at the covenant thread in the were round about Jordan, and dwelt history of the nations and persons. in Sodom. ~f Pitched his tent. Heb. We find the general table of nations "And he tented unto (at) Sodom." in ch. 10, leaving us with Shem's As Abram passed through the land line, so as to trace the covenant lin- unto the place of Sichem, when he eage. And in ch. 11 accordingly, entered the country (ch. 12: 6, 9) after a narration of the event which dwelling in tents, and camping onled to the dispersion of nations, and ward from place to place, so Lot peopling of the earth, Shem's line is camped at Sodom. This mode of resumed (vs. 10) so as to trace it to travel was after the manner of the Terah, where we are introduced to nomades. Abram, the covenant head.' Ac- 13. The corrupt state of society in cordingly, of the sons of Terah, we Sodom soon discovered tie great find Lot and his posterity dropped, mistake of Lot's choice, and revealed and Abram left alone in the list, as the fallacy upon which he had acted he in whom the promises descend- to seek fine lands and crops, without the chosen conveyancer of blessings regard to religious privileges. Lot to all the nations. So also we shall was a professor Ei the true religion, find that of Abram's sons, Isaac is and had been enjoying the privilege chosen as the son of promise; and of public worship with Abram, yet of Isaac's sons, Jacob is chosen; and he seems to make little account of in Jacob's line, the promise takes this in seeking a settlement. Many B. C: 2016.] CHAPTER XIIT. 243 14 [T And the LORD said unto Abram, after that Lot u was separated from him, Lift up now thine eyes, and look fiom the place where thou art, wnorthward, and southward, and eastward, and westward: 15 For all the land which thou seest, xto thee will I give it, and Y to thy seed for ever. uvs.11. wch.28:14. xch.12:7; 15:18; 17:8; 24:T; 26:4; Num.34:12; Deut 34: 4; Acts T: 5. y 2 Chron. 20:; Ps. 3T: 22-29; 112: 2. migrate to territories that are very riches, and guilty woith their bodies desirable, as being well watered, and before the Lord." Lot has fallen having fine soil, and prospect of rich into the very vortex of vice. and biasreturns for labor, but make no pro- phemy. The vices which prevailed vision for securing Christian society have made " Sodom" the synonyme and facilities of public worship. Lot for the most degrading and brutal was attracted by the mere secular of crimes in society. The after hisaspects of the country, but what tory of its destruction shows the were they for any real comfort vile, unblushing vices of the people, amidst the corruption of the popula- which made their cup of iniquity tion? Many Christians emigrate brimming full, and called for swift to the rich frontiers and new terri- vengeance from heaven, Gen. 19:28, tories, having too exclusive regard 29; Ezek. 16: 49; 2 Pet. 2: 7, 8. to worldly profit, and neglect and 14, 15. Now that Lot was separatforget God's worship; but they find ed from Abram, the covenant head the fearful disadvantage of living stands alone, and in a position to be among the wicked, and that it more addressed and dealt with in his coythan counterbalances all the gains enant relations. He is now parted of the most fertile fields and richest from his kinsman, the companion of mines of the earth. Let such pro- his journeyings, and isolated in the vide for Christian institutions, for world, he is to receive the special public worship, and evangelizing encouragement of his covenant God. agencies, so as to preserve them- Now he is formally constituted the selves and families from the doom rightful owner of the land, and inthat must come upon those who live ducted into the heritage, and a vast in Sodom. It is thought that Lot increase of progeny is promised to went to Sodom unmarried, and that him. He is to make a full survey he afterwards married a woman of of the land in all directions, and he that ungodly population, and so was is assured that it is his to inherit, involved more deeply in the doom and atitle deed is given to him for that fell upon that people, (Gen. his seed forever. Here is now more 6: 1-7.) He is called "a righteous explicit mention than before of what man" by the apostle Peter, and his he himself is to possess by virtue of record is, " That that righteous man the Divine grant. (1.) First he was dwelling among them, in seeing and assured in general that he should hearing, vexed his righteous soul be blessed, and become a blessing, from day to day with their unlawful (ch. 12:1-3.) That was the blessdeeds," (2 Pet. 2:8.) To which ing of grace, "the promise of the Bishop Hall remarks, "He vexed his Spirit through faith," (Gal. 3: 14,) own soul, for who made him stay and the free grant of righteousness there?" T Wicked, and sinners be- or justification, (Gal. 3: 6.) (2.) On fore Jehovah, (Heb., to Jehovah) —ca- the second interview he is further ceedingly. Onkelos reads, " But the assured that the land to which he wen of Sodom weere cic;ked tcith their had come, by faith, should be the 244 GENESIS. [B. C. 2016. 16 And z I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. 17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. z ch. 15: 5; 22: 17; 26: 4; 28: 14; 32: 12; Exod. 32:13; Num. 23: 10; Dent. 1: 10; 1 Kings 4: 20; 1 Chron. 27: 23; Isa. 48: 19; Jer. 33: 22; Rom. 4:16, 17, 18; Iteb. 11: 12. heritage of his posterity, as a free Paul, in the Hebrews, shows that grant by God, (ch. 12: 7.) And now its grand, high, main significance is (3.) He is further guaranteed as to its heavenly nature, ch. 12:7; 15:18; this heritage, and the terms are such 17: 8; 24: 7; 26: 4; Num, 34: 13; as to imply something enduring be- Dent. 34: 4. yond any mere earthly and temporal 16. Tthy seed. The spiritual purpossessions. " To his seed forever." port of the promise is here further This is the tenor of the grant. And reached, in the innumerable seed. so we are told that by faith Abram The literal increase is not excluded, "looked for the city that hath the but this was not all that was meant, foundations, whose builder and ma- else it would be of small moment ker is God," (Heb. 11: 10, 13, 16.) comparatively. God does not so acAnd God guarantees to Abram the count of a mere earthly progeny. personal possession, which was not He rebuked their boast of being fulfilled if the mere earthly Canaan Abram's seed according to the flesh. was all that is meant. But the But the spiritual posterity, and the promise, "To thee will I give it," true Israel, after the spirit, this pointed, as the apostle explains, to was the grant here made to Abram. the "better country, that is an heav- " And if ye be Christ's, then are ye only," which is the estate of believers Abram's seed and heirs according to by virtue of God's interest in them the promise," (Gal. 3: 29.) See ch. -having prepared for them a city. 28: 14; Exod. 32: 13; Num. 23: 10; The prophecies of the Old Testament Isa. 48: 19; Jer. 33:22. dwell much on the ultimate posses- 17. Arise, walk through the land. sion of the promised land by the Heb., Walk about in the land. The ancient covenant people. And there largest latitude is thus allowed him, are passages which seem to imply as the proprietor of the soil, to walk (if literally understood) that this re- over the land, in its utmost limits, stordtion of the Jews to Palestine is at his pleasure, and call it all his the chief burden of some of the own, and feel himself to be inducted prophecies. But in the New Testa- thus, by the Divine grant, into the ment nothing is said of this, and we formal proprietorship of the whole are led to infer that this was mainly country. And this grant of the to convey, under a most impressive earthly Canaan is typical of that symbol, the great covenant grant higher heritage of the heavenly, Cahere set forth of the heavenly heri- naan-the believers' land of promtage reserved for the true Israel. ise. "For we which have believed This does not exclude the idea of a do enter into rest," Heb. 4: 3. " For literal fulfilment by the way. It if Joshua had given them rest, then may lie in God's plan to give the would he not afterwards have spoken land of promise into the actual pos- of another day," Heb. 4:8. And this session of the children of Abram is the better country, even an heavmore freely and fully than ever be- enly, which the covenant God of fore But the promise cannot surely Abram promises to give to him per terminate in this passing fulfilment. sonally. " wi give it unto thee." B, C. 2016.] CHAPTER XIII. 245 18 Then Abram removed his tent, and came and a dwelt in the plain of Mamre, b which is in Hebron, and built there an altar unto the LORD. ach. 14:13. bch. 85:27; 37:14. NOTE.-When the Lord divided schemes * conquest and of corn ento the nations their inheritance, with trated ambition are seen not to be respect to the very " number of the of God. Political and ecclesiastical children of Israel," Dent. 32: 8, schemes of tyranny-the lust of Shem was allotted the belt of power, whether in church or in country stretching eastward from state-all attempts of apostate and the Mediterranean, mainly between ungodly men to make themselves a the parallels of latitude which bound name (profanely), and build a tower Palestine. North of this was the to heaven are godless. region of Japhet, partly in Europe, 2. Orderly dispersion and coloniand partly in Asia; and south of this zation are of God. In the line of Semitic belt was the district of Ham, Japheth particularly, to which we both in Europe and Asia. Mainly, belong, colonization seems to be the these were the boundaries as given Divine rule. By colonies, as much in ch. 10. When Nimrod, with his as by Roman arms, the way was prefollowers, set up the kingdom, whose pared for the coming of Christ, and "beginning was Babel," etc., (ch. the calling of the Gentiles. Those 10: 10) he invaded the territory branches of Japheth which have which God reserved for Shem, and most dwelt in Shem's tents, have he did it in the spirit of rebellion, been most marked by that enlargeas his name imports-of rebellion ment. It is from free Protestant against God's plan of peopling the lands that colonies have chiefly gone earth by the dispersion of the sons forth. of Noah. And this would seem to 3. Even if Japheth should prove be the movement eastward to Shi- unfaithful to his trust, as thus privinar, ch. 11: 2. Thus began the re- leged and enlarged by God, there is bellious conflict of Ham's line with hope for the world still. "Blessed Shem's, Nimrod being a descendant be Jehovah, the God of Shem," is of Ham. Besides this, the Canaan- still the rallying cry. Japheth is ites are found occupying the very yet further to be enlarged, and to district most specially set apart for dwell in the tents of Shem, when the Shemites-for the covenant peo- "their fulness" (of Israel) shall be pie-and this is a further invasion "the riches of the Gentiles, and of on the part of Ham's line. But God the world," Rom. 11: 12. scatters the proud, defiant horde of 4. This division of languages shall Nimrod from his seat of empire in be no ultimate obstacle to the triBabylonia and Assyria, and defeats umph of the cause of God. At the their wilful and impious designs. Pentecost it was announced to those Abram, from Chaldea, in the district of "every nation under heaven," of Shem, is called to enter the land "the promise is unto you and to of promise, as its rightful claimant your children, and to all that are and occupant, to dispute with them afar off," Acts 2: 39. the possession, and at length to 18. At this Divine bidding, Abram drive them out, Num. ch. 13 and 14. removes his residence, as the term God now makes solemn and formal implies (vs. 12, where Lot tented at grant to him and his seed of this Sodom) took up his'quarters, (Sept., very territory, to be his forever. carcomie) in the plain of Mdamre. Candlisl& (Vol I., p. 310, etc.) in- "MAamire" is so called after the Amfers from the history. 1. That orite chief, who was the ally of 246 GENESI. [B, C. 2016 Abram. " Mamre, which faces Mac- as the burial place of Sarah and pelah," ch. 23: 17, 19; 25: 9; 49:30; Abram, and Isaac and Rebecca, and 50:13. As in ch. 12:6, the term Leah and Jacob. This mosque is for plain means "oak;" here also, held by Mussulmen to be the fourth oaks-oak-grove. And because the in degree of sanctity in the world. oak was so commonly a landmark, "The ancestral burying place is the it may have come to be i. rendered, one fixed element in the unstable (also by Onkelos and Vflgate) " a life of a nomadic race, and this was plain," (ch. 14: 13; Dent. 11: 80.) what Hebron furnished to the patri~ In Hebron. In the vicinity of this archs."-Stanley. This ancient sepancient city "the oak of Abram" ulchre was lately entered by the so called, was pointed out to us-a Prince of Wales, and his suite, yet noble tree in the midst of a field, only so far as to see the several about a mile from the town, on the shrines, but not to penetrate the plains of Mamnre. We rode up to it, cave itself, nor the place of actual and halted under its branches. It sepulture. Even this privilege was measures about twenty-three feet in a high honor, and their survey bears circumference, and it spreads over witness to the Biblical record. ninety feet of surface. Hebron is ~T Bwlt there an altar unto the Lord. about twenty miles south of Jerusa- This is Abram's third altar in the lem, and as many north of Beershe- land of promise. Before he can ba. This is the third and chief have a movable sanctuary-a tabercamping place of the wandering pa- nacle-he builds an altar wherever triarch. It is now called after this he plants himself. He must have illustrious occupant, "El Khalil," the domestic and public worship of " the friend " (of God.) The modern God maintained wherever he comes town we reached by an old paved to dwell. And along with his own road, much worn, and rough. Along abode he provides for the abode of the plain we passed four wells, the the Highest, as a prime necessity of special landmarks of property in his nature. Here he shows himself that country-one of these was very "the father of the faithful," and deep. They are commonly circular, herein all believers will show themwith a large circumference, and selves to be his children, in providstoned up to the level of the ground. ing for the stated and public worSometimes a curb is also laid above ship of God, and building an altar the level. The town lies on a slope of to Jehovah wherever they have the hill, which is very rocky and their home. Abram was called "the bare at the summit. The country friend of God," and by faith he so is improved. Vineyards and olive- journed in the land of promise, as in yards and corn-fields abound, and a strange country, dwelling in tents the approach to the town is skirted with Isaac and Jacob, the heirs with with rows of quince trees, in full him of the same promise. "For he blossom in April. And the grapes, looked for THE CITY which hath just forming, showed the long clus- the foundations, whose builder and ters which are characteristic of this maker is God," Heb. 11: 8-10. south country of Palestine-the valley of Eshcol, Num. 13:23. The CHAPTER XIV. name "Hebron" was'not given to the place till after this time. The ~ 34. CHEDOR.LAOMER AND THE original name was Kirjath-Arba. KINGS OF SIDDIM —ABIRAM IN We rode up a rocky slope to a point WAR-LoT'S CAPTURE AND REoverlooking the walls of the mosque, COVEBRY. Ch. 14: 1-16. where is the cave of Macpelah. We caught only a glimpse of the enclo- We come now to a, new phase of sure, which seemed to us so sacred, Abram's character and history. He B.. 2016.1 CHAPTER XIV. 247 CHAPTER XIV. AND it came to pass, in the days of Amraphel king a of Shinar, Arioch king of Ellasar, Chedorlaomer king of 1) Elam, and Tidal king of nations; a ch. 10:10; 11:2. b Isa. ll: 11. is no sooner confirmed thus express- between these two sovereigns. The ly in his title to the land, than the town is situated about midway beland is invaded by a confederacy of tween Mugheir and Erech, on the hostile kings. Thus the kingdom Euphrates. It is now called Senof God is no sooner set up anywhere kereh. It was the capital of a kingthan there is a rallying of the. world dom of Lower Shinar, soon afterkingdoms against it. wards absorbed into Babylon. The The occasion of this invasion is name Arioch may mean lion-like. given in vss. 4 & 5. The kings of In Dan. 2: 14 this name appears in the five cities (Pentapolis) called " the the person of the chief officer, who cities of the plain " had been, during is captain of the guard. G Chedor. twelve years, tributary to the king laomer. The chief of the expedition, of Elam (Elymais), whose name was to whom the other three were only Chedorlaomer. These five kings re- allied in this great raid, was Chedorbelled on the thirteenth year of their laomer, (Sept., Chodollogomor.) Upon subjugation, and the following year the bricks recently found in Chaldea this invasion of their territory was there occurs the name of a kingundertaken to reduce them again to Kudurmapula - which Rawlinson the condition of vassalage. "Many thinks may be the same, and espegenerations back the first world-pow- cially as he is further distinguished er, consisting of four cities, was estab- by the title of " Ravager of the lished by Nimrod in the land of Shi- West." The. latter part of the name'nar, (ch. 10: 8-10.) This had now — laomer-presents the difficulty; given way to a world-confederacy, but this may be the Semitic translaconsisting of four kings. From the tion of the original Hamite term vicinity of the places where they -iapula. Elam, or Elymais, of reigned, it is evident that they were which he was king, is the ancient petty princes of domains varying name for Persia; though the Elam from a town and its suburbs to a of Scripture seems to lie south of comparatively extensive territory." Assyria, and east of Persia proper, 1. In the days of. (Sept., During and is called Susia, or Susiana. the reign of.) ~ Amraphel. (Sept., Dan. (ch. 8:2) places Shushan (Susa) 4Amarphal.) This king, whose name in the province of Elam. This king is first on the list, is the successor of is not only able to make war at a Nimrod the Cushite, as king of Shi- distance of two thousand miles from nar, and on this account, may rank his own territory, but he plainly first among the allies. His king- holds in subjection these allied dom lay in the southern part of kingdoms adjacent to him, which Mesopotamia, in the Babylonian here join in his raid upon the cities provinces. Another of the confed- of the plain. "The Elamites were erates, from this same region of the a Semitic people (ch. 10: 22,) and old Paradise, is.Arioch, king of El- they appear to have been invaded lasar. If this name is to be taken and conquered at a very early time for Lcr'sa, as the Assyrian inscrip- by a Hamitic or Cushite race from tions would indicate, then we find Babylon, which was the ruling elethe old kingdom of Shinar divided ment in the territory from a, date 248 GENESIS. [B. C. 2016, 2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of c Admah, and Shemeber king of Zeboiim, and the king of Bela, which is d Zoar. 3 All these were joined together in the vale of Siddim, e which is the salt sea. 4 Twelve years fthey served Chedorlaomer, and in the thirteenth year they rebelled. cDeut. 29:23. d ch. 19: 22. eDeut. 3: 17 Num. 34: 12; Josh. 3:16; Ps. 107: 34 f ch. 9: 26. anterior to Chedorlaomer. These of Bela, was buried by the Dead Sea. Cushites formed the dominant race, And this would seem to be the inwhile the Elamites were in a de- timation of the clause here-"the pressed condition."-G. Rawlinson. vale of Siddim-this is the Salt Sea," It is thought most probable that where a special note is made of the Chedorlaomer was a Shemite, and fact that that vale is the sea-occu that the Cushite conquerors of that pies the'territory where now is the territory had succumbed. T Tidal. Salt Sea. They who now maintain The remaining confederate is named that these cities were not submerged, Tidal. (Sept., Thargal.) Heb., Thi- nor their sites afterwards drowned dal. The name is a significant one by these waters, but that their ruins in the early Hamitic dialect of that may yet be identified along the concountry, being "the great chief" of fines of the sea, find it difficult to the Persians. He is called "king of explain this note of the historian, nations," as sovereign of divers no- without admitting that so indeed madic tribes, to which no special he must have supposed. (See Notes tract of country could be assigned, ch. 18.) These five cities and their since at different seasons of the year kings (the name of the last little one they occupied different districts of not being given) joined togetherLower Mesopotamia, as is the case formed a league in self-defence. with the Arabs of these parts at the 4. The circumstances which led to present day. Abram had come from the invasion are here recited. This that region —Ur of the Chaldees. Elamitic king had held them in sub2. These made swar. As Shinar jection during twelve years -that was the original seat of the race, it is, dating probably from the comis possible that it laid some claim to mencement of his reign. The resupremacy over the colonies. It was volt occurred in the thirteenth year, also a great commercial centre, and and it was in the year following the the district of Pentapolis, or five revolt that the haughty leader, with cities (of the plain,) was on the his allied troops, and ample prepagreat highway to the riches of the rations, came down upon the rebelNile, and the key to the com- lious cities and their kings. This merce between the Mediterranean military foray swept over the whole Sea and Arabia, and between Ara- district lying along the east of the bia and Eastern Asia. T Bera king Jordan, from Shinar, below the Dead of Sodom, The five cities with their Sea. From the land of Shinar, a kings are here named- Sodom little south of east, they first bore being the chief in rank and riches, towards the northwest, touching and occupying the first place on the upon Damascus, ind encountering list. They were the most luxurious the Rephaim. (Sept., the giants.) and wicked of the people. It is These were in Ashteroth Karnaimcommonly supposed that the site of the principal town, dedicated to the all these cities, excepting only that horned Ashteroth, as the term im B. C. 2016.] CHAPTER XIV. 249 ports. This is a trace of the idola- dwelling south of the Alnon, in the try prevalent in the country east of district afterwards allotted to the the Jordan. The original Astarte tribe of Reuben. They were driven (goddess) was figured with the head out by the Moabites before Moses' of a cow, having a globe between time. Their chief abodes were in the horns. It is now known as Tel the valley of Tiriathaim (or of the Ashterah. (Jour. Geog. Soc., V. 2., two cities,) also called " THE VALLEY p. 331.) The town was situated in OF SHAVEH," (vs. 17.) The Sept. the district of Bashan, about six reads, "In tie city Shavek7." ~ And miles from Edrei, and was assigned the forites. These were the mounafter the Hebrew conquest to the taineers and dwellers in caves, and tribe of Manasseh. It lies (proba- Mount Hor, on the edge of the land bly) due east of the southern point of Edom, is here called " their mounof the Sea of Tiberias. "The Be- tain." It was a stronghold, close to phaim" were a race of giants, and the far-famed rock city of Petra, Og, king of Bashan, their last king, where the dwellings are elaborately had an iron bedstead nine yards in excavated in the rocks. Aaron died length, and four in breadth. The on this mountain peak. The Hoterritory of Og included sixty forti- rites are called "the sons of Seir," as fled cities. To the west of the Jor- well from their descent, as from dan they also occupied a fertile plain their dwelling in "the mountains of to the southwest of Jerusalem, called Seir," of which Mount Hor is a peak. "the valley of the Rephaim." They These dwellers in the rocks are remay have settled hereabouts after ferred to in the Scriptures. They his defeat by the confederate kings, are thought to have been a Sem(ch. 15: 20.) They are thought by itic tribe, the aboriginal inhabitants some to have been a race of aborig- of Mount Seir, afterwards absorbed inal inhabitants of the land, prior to into the Edomites. Indeed all these the Canaanites, and not referred to -" the Rephaim, Zuzim, Emim, and in the chapter of nations. Yet this Horites, as well as the Perizzites, is by no means necessary to be sup- are the undeniable traces of a Semposed. ~ The Zuzim. These were itic population before and along with the next of the conquered tribes. the Canaanites. The language of'They were akin to the former, wild Heber was therefore in the country and savage, living between the riv- before the Canaanites arrived." ers Arnon and Jabbok. They were Mount Seir commences in the south afterwards driven out by the Am- of Palestine, near the foot of the monites, in whose language they Dead Sea, and the land of Moab, and were called Zamzummims, Deut. extends southward to the Elamitic 2: 20, 21. Their chief town seems Gulf. [ To the oak of Paran. Heb to have been called Ham, but its lo- El-paran. The terebinth of Paran cality is not known, but somewhere Some regard this as Elath on the in what was afterwards the Ammon- Red Sea- (Tuch, rKnobel, Winer, ite territory. Hence Tuch conjec- and others)-a place of commercial tures that Ham is here only another importance, and having transactions form of the name of the chief strong- with Babylon and Shinar. The hold of the children of Am-mon, conquering chief, after he had smitwhich was Rabbah, now Am-man. ten the people on the south of the The Sept. and Vulg., by a slight Dead Sea, returned round its southchange in the Hebrew vowels, read, west curve to the "El Paran," or "qwith them," and "the Zuzim along "terebinth of Paran," indicating a with them." ~[ The Emims. These locality in connexion with the wil-. were also of the race of Rephaim, a derness of Paran, and yet close to numerous and formidable horde of the Dead Sea border. Between the giants, the terror of the country, land of Edom and Egypt lies the 250 GENESIS. [B. C. 2010. 5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote g the Rephaims h in Ashteroth Karnair, and i the Zuzims in Haam, k and the Elmims in Shaveh Kiriathaim, 6 1 And the Horites in their mount Seir, unto El-paran, which is by the wilderness. 7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt m in Hazezon-tamar. 8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, (the same is Zoar); and they joined battle with them in the vale of Siddim; g ch. 15: 20; Deut. 3: 11. h Josh. 12:4; 13: 12. i Deut. 2: 20. k Deut. 2: 10, 11 I Deut. 2:12, 22. m 2 Chron. 20: 2. desert of Paran. Beginning south connexion with the later history, of Beersheba it extends to the desert Num. 20: 14. ~ The country of the of Shur, south and southwest, three Amalelites. Heb., All the field of the days' journey from Mount Sinai. On Amalekites. Sept., All the rulers of its northern border, and near to the Amalek. This country lay chiefly wilderness of Judah, was a spot between Palestine, Idumea, and marked by an oak, or terebinth, and Mount Sinai. The course of the this is the most southwest point to conquering kings was along the which the allied invaders reached, southern border of Palestine, and The Sept. has it Pharan, and a the edge of the desert of Sin and trace of this remains in the Wady Paran, towards Egypt. See ch. Feiran, ch. 21:21; Num. 12:16; 36:12; Judg. 5:14; 12:15. Ba13: 3. The invading hordes, after laam calls Amalek "the beginning sweeping along by a rapid circuit to of the nations (Gentiles)," Num. the very edge of the wilderness, in 24: 20; but the name does not occur order to cut off the supplies of the in the table of nations, and it may five kings, and to subjugate the sur- mean that Amalek was the first to rounding people, from whom the attack Israel on their coming out of rebels might have received help, Egypt. The invaders pressed on came round at length upon the to lHazezon-tamar, cutting of the cities of the plain to reduce them palms-which is Engedi, 2 Chron.again to their vassalage. 20: 2, on or near the western shore 7. And they returned, etc. Cours- of the Dead Sea, a settlement of the ing -now upwards from the extreme Anorites, who were the most powcircuit of Mount Hor, they came to erful tribe of Canaan. This was alKadesh, called En Mishpat, or "the ways an important point, because well ofjudgment." See Num. 20: 10. behind it was the celebrated pass to The town was probably the same as Jerusalem, called Ziz, (2 Chron. Kadesh-barnea, whence Moses sent 20: 16.) scouts for exploring the bordering 8. In vs. 3 it was stated already promised land, and could treat with that the five kings had joined themthe king of Edom for the transit of selves in a league against the four the Hebrew army through his terri- allied invaders. And here it is furtory. Kadesh may be here men- ther declared that they went forth tioned to bring the narrative into to battle against them, and met B. C. 2016.] CHAPTER XIV. 251 9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five. 10 And the vale of Siddim was full of n slime-pits; and the kings of Sodom and Gomorrah fled, and fell there: and they that remained fled ~to the mountain. 11 And they took Pall the goods of Sodom and Gomorrah, and all their victuals, and went their way. 12-And they took Lot, Abram's q brother's son, r who dwelt in Sodom, and his goods, and departed. nch. 11: 3. och. 19: T, 30. p. vs. 6, 21. qch. 12:. rch. 13:12. them in the vale of Siddim. The against the invading foe. But in war is now opened in the district oc- this case they served as a snare to cupied by the cities of the plain. the kings of Sodom and Gomorrah. 9. The names of the allies are In their confused flight they fell again recited here, and attention is into these pits, and were routed, drawn to the fact that there were crippled, and* destroyed. XT They four kings in battle twith five. that remained fled into the moun10. The character of the country tains eastward, which run through is now referred to-most dangerous the territory of the Moabites. Thus indeed for war. YVale of Siddim. the five kings were utterly routed. Sept., Valley of Salt. Vulg., Woody The disaster which befel the two valley. Onk., Valley of the field. most powerful of them-falling into Sam., Valley of the lot. Syr., Valley the pits-produced a panic, as would of the Sodomites. ~ Full of slime-pits. seem, among the remainder, resultHeb., Pits-pits of slime-Asphalt ing in their flight. The invaders pits-mineral pitch. Holland's Pliny advanced now from the westward speaks of it thus: " The very clam- flank, and thus cut off their escape my slime Bitumen, which at certain to the mountains of Judah. times of the year floateth and swim- 11. The victorious allies plundermeth upon the Lake of Sodom, call- ed the territory and- homes of the ed Asphaltites in Jury"-" in some chief revolting cities, took all their places in manner of a muddy slime, goods, and all their provender; and in others very earth or mineral." from this successful foray returned The Arabs still call these pits by the with the spoils of victory, carrying name of biaret hummar, which strik- away equivalents for the tributes ingly resembles the Hebrew phrase withheld. " Fulness of bread" was here-beeroth chemar. Along the part of their sin, Ezek. 16:49, and western shore of the sea in 1851, we now they suffer in their stores. God found lumps of this black bitumen will strike at men's sins in His wise along with pure sulphur, (See oh. and just judgments, and He will 18, notes.) These pits are springs of also strike them in the tenderest semi-liquid bitumen, making a mire point. The Sept. reads, rvv irwrov, of the pitchy gubstanice; and of course which means goods, substance, as where they are concealed under well as cavalry, Whe surface, they are most effective 12. We are now introduced to the traps to such as cannot avoid them. graver outrage committed by these These pits were also excavated for invaders. They had taken with the supply of the bitumen as mor- them not only spoils, but captives; tar for building. Ordinarily, these and chief among these was Lot, the would have furnished a safeguard kinsman of Abram —the recent set 252 GENESIS. [B. C. 2010. 13 1 And there eame one that had escaped, and told Abram the Hebrew; for s he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: t and these were confed. erate with Abram.,14 And when Abram heard that uhis brother was taken captive, he armed his trained servants, w born in his own house, three hundred and eighteen, and pursued th/em x unto Dan. s ch. 13:18. tvs. 24. u ch. 13: 8. w ch. 15: 3; 1T: 12, 27; Eccles. 2: 7. x Deut. 34: 1; Judg. 18: 29. tier upon this "well watered" dis- the Euphrates from the East. But trict-the man of God, who in a this was true also of the others who worldly policy, cast his lot here with were not Hebrews. The patronythe wicked, for he was dwelling in mic is given here to show his conkSodom, alasl Prov. 13: 20. They nexion with Lot, and his relation to not only earried away his property, the people, already known in the but himself and the women and peo- land as the sons of Heber, and depie, (vs. 16.) And it was the news scendants of Shem. Abram was reof this fact which would now in- siding at the oak-grove of Mamre volve Abram in the war, and which the Amorite, and s.o he was near the led to all the triumphant issues. It seat of war. The brothers of Mamre does not seem that Lot had taken -Eshcol and Aner-were in league part in the revolt, or in the war; with Abram for defence. Heb., lords but as a prominent man there, his of covenant. They were rich chiefcapture may have been deemed the tains, having also trained men at more important. So Lot is taught command. a lesson of the mischief which springs 14. Abram moved promptly at the from evil associations-from consort- news of Lot's capture; for though ing with evil men, or even dwelling his kinsman had separated himself among them. How he vexed his from him, it was at Abram's suggesrighteous soul from day to day with tion of expediency, and Lot had suftheir ungodly deeds, and now is the fered grievously by parting from the severe sufferer even in his worldly religious privileges of Abram's circle. interests, which he too much sought The patriarch therefore makes no to promote. "Finding him among delay now that he finds Lot fallen the rebels, will the conquerors be into the hands of the wicked invaders, apt to hear or to believe that he is but he led forth (to battle) his tried innocent of the rebellion? Having ones-trained and skilful and trusty been so unjust to himself, can he -born in his own house-and thus look for justice from them 9" —nCand well known and confidential house lish. servants and body-guard-three hun13. A fugitive from this invading tred and eighteen, answering to more and victorious host, a refugee, came than a thousand men, women, ani and told Abram, the Hebrew. The children, with flocks and herds of. term "Hebrew" is here first used. corresponding extent. What was It is from the verb that means to the force of his allies does not ap. pass over (avar, whence our English pear. This large number of slaves word over,) and as an appellative, it in Abram's house, capable of bearmeans one of the sons of Heber. The ing arms, gives us an insight into Sept. translates it by repar~ —the the patriarchal household. These one passing over-as having grossge slaves were originally sqcl] as were B. C. 2016.1 CHAPTER XIV. 253 15 And he divided himself against them, he and his servants by night, and y smote them, and pursued them unto Hobah, which is on the left hand of Damascus. y Isa. 41: 2, 3. taken in war, or bought with money. -probably at both flanks and centre Many were also born in the house, at once. This was the common mode and trained in the doctrines and'of attack. This was done at night. duties of religion, and admitted to The Sept. reads, He fell upon them, the privileges of circumcision and T He and his servants. Abram may the Sabbath, and treated as a relig- have attacked them with his force ious charge. "Abram commanded at one point, and his allies at anhis children and his household after other. J[ Defeated them. Heb.; him, that they might keep the way Smote then-victoriously. T Hobah of the Lord, to do justice and judg- is here located on the left of Damasment, that the Lord might bring cus, which, according to the Hebrew upon Abram all that He had prom- mode of describing the points of the ised." [ Pursued them till (unto) compass, is north of Damascus, the -Dan. The opponents of the Mosaic face being supposed to be towards authorship refer to this verse to the rising sun. [ Damascus. This show a later hand, comparing it most ancient capital city is here first with Josh. 19: 47, and Judg. 18: 29. mentioned, and again in ch. 15: 2 But it is plain that Dan and Paneas No city has retained such a populawere not two names for the same tion and prosperity through so many place, but different towns, four miles years. We approached it from the apart; the one at the western, the southwest. Leaving Banias and its other at the eastern source of the fine olive-groves, and Hermon, with Jordan. The former anciently called its summit of snowy ridges, we came Laish or Leshem, lying in the valley by a most stony and uncomfortable towards Bethrehol, (Judg. 18: 29,) road to "the plain of Damascus" now called Tel et Kadi, (Kadi being the next day. The cold chill of the same as Dan -judge) - the latter air was distressing, with high winds. called Paneas, or Banias. This The plain was disappointing as to would be on the line of the road. its reputed fertility and beauty. The name Dan is here found in the But this is the more unfavorable Sam., Sept., and Onk. versions. It point of approach to the city. In might be supposed to have been some parts the grass was bright altered by a revising hand. But (April 19), and the grapevine growthe custom in such cases was rather ing finely, but for the most part it to add the other name, without al- was a dreary, barren waste. We tering the original. And we may looked in vain for "the sea of verrather suppose that the name Dan, dure" which Lamartine speaks of. like Hebron, was in use at the time But within half an hour of the city of Abram. Some suppose that Dan, the grand oasis burst suddenly upon originally held by a Hebrew, was us, and an immense circuit of green afterwards called Laish by the Si- opened to view, and we were ushered donians, into whose hands it fell at once from the desert into a most (Judg. 18)land subsequently received verdant garden of apricots and figs, its original name- again. Smith's in fruit, but unripe. The two chief Bib. Die. gives another view. - rivers which flow rapidly through 15. Divided himself against them. the vale below the street level, and That is, he so arranged his forces as part into four streams, with divers to fall upon them at different points branches, are the Barada (probably 254 GENESIS. [B. C. 2016 16 And he brought back zall the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. z vs. 11, 12. the "Abana," mentioned by Naa- (surely in that direction) an opening man) and the Awaj-probably the in the wall; and. outside of the city Pharpar — though another, the gate a large rock is shown, where Wady Helbon, also contends for the tradition has located the scene of succession. These streams are so Saul's conversion. We passed a clear, and flow through such rich huge sycamore, which I measured, garden plots and fields of corn, and and found its girth forty-two feet. groves of walnut and apricot, that The overhanging hills, which we we could not wonder at the Syrian ascended on our way across the captain preferring these to the mud- Lebanon, furnished a view of the dy Jordan for an ablution. We city which is utterly beyond descripwere cheered by the beautiful, lux- tion. The thirty miles' circuit of uriant lawns on either side of a verdure, girt by a desert, the silver rushing river-noble trees of oak, courses of the rivers, set in emerald elm, and poplar skirting the road, green, the glistening domes, and and aqueducts with fountains along twenty or thirty towering minarets; the streets, furnishing ample sup- the chief mosque and college of Derplies of water to the city and to the vishes spreading out in the midst traveller. Passing through this ru- like the figure nine horizontally, and ral suburb, bordering the city with the great city enveloped in its rich its deep fringe of green, we came drapery, like a fairy island in a sea upon the narrow, filthy streets, pav- of verdure. We learned from one ed; found the richest bazaars we had of the resident missionaries that the yet seen, stored with all merchan- population is not over one hundred dises of the East, and were conduct- and fifty thousand. The Jews are ed to " the street called Straight," (as reckoned at five thousand, with seven it really is) where the apartments synagogues, and very many families were already crowded. We were, of great wealth. At Kefr zawa, the however, handsomely quartered in a day before reaching Damascus, we private house hard by, and for the came upon a very fine ruin, and time of our sojourn in the city, were asking one of the old men about it, treated with the full oriental ac- he answered " Namrud." I asked commodations. The divans for our him who built it. He said " Namrud beds, and the quiet and neatness (Nimrod) for himself," and that his, were very refreshing, instead of the tomb was away on the hill adjacent. tumult and annoyance of a crowded 16. And he brought back-recoverhotel. The streets and courts, how- ed-restored all the goods (same term ever, were constantly blockadedwith as before, vs. 12.) The Sept. adds, the lazy dogs lying everywhere in "of the Sodomites." T HBis own your path. From the gate of the brother Lot. Here called " his brothcity to our house, about a quarter of er," but heretofore "his brother's a mile, we counted eighty of these son," vs. 12, according to the corndogs which so infest the city- mon Hebrew idiom, whicT uses the "dumb dogs, that will not bark," term brother for kinsman. ~ And) (Isa. 56: 10)-except at night, to dis- the women. It would hence appear turb ones' slumber. The window that the invaders had taken captive where Paul was let down by the the women also, malking their raid wall in a basket is pointed out more infamous, B. C. 2016.] CHAPTER XIV. 253 17 T And the king of Sodom a went out to meet him (b after his return fiom the slaughter of Chedorlaomer, and of the kings that were with him,) at the valley of Shaveh, which is the C king's dale. 18 And d Melchizedek king of Salem brought forth bread and wine: and he was the e priest of fthe most high God. aJudg. 11:4; 1 Samu.18:6. bHeb.T:l. c2Sam.'18:18. dHeb.7:l. ePs.11O:4; Ieb. 5: 6. f Mic. 6; 6; Acts 16: 17; Ruth 3: 10; 2 Sam. 2: 5. 17. And the ing of Sodom. Abram phus also speaks of "the kings' now is to be presented in his trium- vale" as being two furlongs from phant faith, which wrought with the city. If so, Abram returned his works, and which by his works probably by way of the Dead Sea. was made perfect," (Jas. 3:22.) His Bitter Erd. — Williams' Holy City. relation to the king of Sodom is to Before the narrative is completed in be set forth in contrast with his re- reference to the king of Sodom, (see lation to the king of Salem. He vs. 21-23) the king of Salem is inwill be found to be " strong in faith, troduced. giving glory to God," and not tak- 18. Melchizedei. This Heb. name ing the glory to himself. He will means ".King of Righteousness." show his superiority to mere worldly This is dwelt upon in Pail's- arguhonors and emoluments, by declin- ment (Heb. 7) where he shows that ing the proffer of the ungodly mam- this mysterious and sacred official mon. He will show that his aims personage was a type of Christ in were higher than the mere temporal many striking particulars, and that possessions, and that the heathen this whole transaction of Abram's wealth of the Canaanites could not tithing to him, and of his blessing be accepted in return for his victori- Abram, was typical of the relations ous deeds, as it was to become his subsisting between the old economy by virtue of a covenant grant. of grace and the new, and of Christ's "Lest thou shouldest say, I have official functions as King-Priest, made Abram rich." Noble, heroic after the order of Melchizedec, (Psa. triumph of faith. X The valley of Sha- 110: 4.) (1.) Here was a royal priestveh. The term Shaveh means valley hood existing in Canaan, the trace or dale. In vs. 5 it occurs with the of a Divinely appointed ministry in name of a town or group of towns, that heathen land prior to the Le(Kirjathaim - double city.) And vitical institutions, just as there was here it is of obscure and uncertain the Sabbath prior to the giving of reference. " The valley of the king " the Decalogue, and which therefore is mentioned again, 2 Sam. 18: 18, could not be abrogated by the passas the site of a pillar which Absa- ing away of the Levitical economy. lorn set up. It is supposed by some Here is a high functionary of God, that this valley of the king was an who appears as a representative of a open, broad valley to the north of gracious remnant in this heathen Jerusalem, which would be on the land, and stretches the hand to this route of Abram's return from the rising man of faith, and head of the conquest of the kings. The Sept. faithful. (2.) Thus the substantial reads, " This is the field of the kings." oneness of the Patriarchal and LeBut it is more commonly held to be vitical systems is set forth-for the the same as the valley of Kedron, Levitical priesthood was in the loins where tradition has long located the of Abram (as the ancestor of Levi) tomb of Absalom, and where a lo- when Melchizedek met him, (Heb. cality still bears the name. Jose- 7: 10.) (3.) Melchizedek is the rep. 256 GENESIS. [B. C. 201. resentative of universality prior to it were, of the patriarchal hope, he the particularism of the Mosaic rit- hands over his function to one more ual, and as such, dwelling among highly favored than himself —one the heathen, he is a type of the who had subdued the kings under great Pauline and normal idea of him, (Ps. 110:5), as a type of the the church, as universal, embracing coming King of kings, and who had all nations and people; and so he in his loins the entire Levitical looms up in the history as a strik- priesthood. Melchizedek seems like ing type of Christ. He therefore in the Baptizer to be saying, "He must blessing Abram just at this crisis, increase, but I must decrease," John when the more universal is to give 3: 30. Abram also sees Christ's day place to the more restricted and par- in Melchizedek, and so the patriticular, shows that the particularism archal and the Levitical dispensanow contemplated in Abram, is only tions exchange signals in reference in order to a universality. (4.) As a to the better covenant to come, and representative and remnant, perhaps, confess their shadowy and subordiof the pre-Canaanitish occupants of nate nature, " that Christ may be all the promised land, he was a living in all." The argument of Paul in testimony to the promised blessing the Hebrews to show the superiority upon Shem, endorsing over to'Abram, of the Gospel dispensation above the the primitive religion, just as he Levitical, is grounded on the prohimself vanishes from history. Like phetic passage, Ps.' 110: 4. He as Nicodemus gives his testimony to shows, ch. 7: 1, the greatness of this Christ, a ruler of the Jews certifying Melchizedek as King of righteousto the claims of the great Comer, ness, and King of peace, and cononly with yet dim and imperfect structively eternal —"likened unto conceptions of the true, so here. the Son of God "-his kingdom, like Melchizedek falls short of the full that of the Messiah, being founded on idea of God, and seems not to have his moral attributes, (Ps. 72.) (1.) attained to the Gospel'idea of Him, He does not receive the priesthood as Jehovah and Redeemer. And so from an ancestral line, nor transmit we find Abram adding this chief, it as the Levitical priests did, acsignificant title, JEHOVAH (the Lord) cording to descent, vs. 5, but receives to that which Melchizedek uses, his priesthood immediately by Di(compare vss. 19 & 22.) So the aged vine constitution, and after the power Simeon, who had long waited for of an endless life. (2.) He received the consolation of Israel, took the tithes, not according to the statute, infant Jesus in his arms in the ter- as if one of a priestly establishment, ple-" the last patriarch and prophet but outside of the law, and above it, of the law hailing the new-born he received tithes from him who had hope of the Gospel, and then depart- the promises, vss. 5, 6, who thus ing-the lingering twilight of de- plainly acknowledges his superi( v dining day mingling with the dawn ity. (3.) By receiving his blessing, of a better morn." Melchizedec was Abram showed the superiority of this "the last remaining flower of a official personage, (vs. 7.) (4.) In passing development - Abram the case of the Levitical order, there is a germ and commencement' of a new, succession necessarily, because of more promising, and hopeful one." their being mortal, but there is no Or like John the Baptist, who had succession in the case of this type of not fully introduced the Gospel plan, the Messiah. It is witnessed that but had led only to the edge of the He liveth, (vs. 8,) showing that that wilderness, he yet sees that there order was provisional, and this Melcometh one after him mightier than chizedek order is permanent. (5.) he —Abram, and Abram's Divine The fact is, that Levi paid tithes (in ieed. And as the last preserver, as Abram) to Melchizedek, because the B. C. 2016.] CHAPTER XIV. 25? whole Levitical priesthood was in lem. This Salem is commonly sup. Abram's loins at the time, (vss. 9, 10,) posed to be Jerusalem, which is elseand thus it was acknowledged that where so called, Ps. 76: 2, and which here was a higher priesthood. (6.) is the ancient Jewish tradition. Jews' All which shows clearly that the Targ. Onk. Ps. Jon. The name Salea Levitical priesthood is imperfect, as means peace. Some identify it with also appears from the rising up of Salim, near Amen, where John was another priest, not Aaronic, but baptizing, John 3:23. (2.) Jerusalem after the order of Melchizedek. (7.) lay on the road between Damascus This imperfection of the priesthood and Abram's residence at Hebron. implies an imperfection in the Mo- (3.) The typical relations between saic statute, which was framed for Melchizedek and our Lord seem to the religious interest. The Levitical require that besides name, office, and priesthood was of temporary use, person, there should be also locality. and therefore instituted without an (4.) Under the supposition that Saoath, and not meant to be perma- lem was Jerusalem, we see why the nent, only pointing to the higher king of Sodom went to meet Abram priest to come, who is King as well as there. Not only was the division ot Priest, and confirmed in his eternal the spoil to be made in the presence kingdom and priesthood by the oath of the great chieftain, who received of God. Thus the apostle shows the a tenth, but the point was gained significance of this Melchizedek in from which Lot and the other capthe history of God's gracious dispen- tives, separating from Abram, would sations, as forerunner and foreshad- now return to Sodom with the king. ower of the priesthood of Christ, as Whereas, it is most improbable, as a King-Priest, who sits "a Priest Winer says, that the king of Sodom upon his throne," (Zech. 6:13,) would go out half way to Damascus and who effects "the counsel of to meet the patriarch, when, on this peace" between both God and man, supposition, Abram was travelling and between the Old and New Tes- along the Jordan to Sodom. (5.) tament economies, "breaking down The narrative seems to imply that the middle wall of partition," and some important point in the home"abolishing in His flesh the enmi- ward journey was reached. The ty," (Eph. 2:14, 15.) It has been language is not " while returning," held by some that " Melchizedek " but "after his return." (6.) This was only the title of some well name Salem seems to have been that known personage in the history. by which Jerusalem was in very The Jews Targum and Pseud. Jon. early times known to the Egyptians, read, "Shem." Josephus adds, "A as monumental records show. The ruler of the Canaanites." But (1.) name was afterwards called Jebus, The description gven by the apostle because when the power of the pre(Heb. 7) does not answer to Shem. Canaanitish tribes was broken, the (2.) There seems no reason why the Jebusites obtained possession of the name of Shem should not be used if city, and gave it their own name. he were meant. (3.) But the argu- So Gesenius, Bitter, flengstenberg, ment of the apostle about the priest- Kurtz, Winer, Knobel, etc. Some, hood paying tithes in Abram would as Wolf, take the name to be only a fail if Melchizedek were Shem,- for title, "King of Peace." But the then Levi was also in his loins, and apostle in the Hebrews gives this as paid tithes therefore to himself. the interpretation of the title, and Much less supposable is it that Mel- not the title itself. chizedek was the Angel of the Cove- OBSERVE.-Melchizedek was, prior nant, the Son of God, for he is said to Abram, in the land of Canaan, as to have been "' made like unto the Son a representative of the true religion, of God," (Heb. 7: 3.) A King of Sa-. and a functionary of the public wore M58 GENESIS. [B. C. 2016, ship of God. He was not connected then effaced from the memories, the with Abram's call, and yet he is ac- customs, and the phrases of the peoknowledged by Abram as a priest of ple."-See Jurph7ly, p. 329. AJelchiz. the Most High God. We are, there- edek has also been understood by fore, referred back to the Noachic some as another name for Noah, covenant, and the idea of universali- Enoch, Ham, or an angel, but withty therein, as Noah was the repre- out ground. The name is of Semitic sentative and head of the whole race origin, the Hebrew words composing after the deluge. That covenant it meaning simply " Kfing of rightwas the basis of Melchizedek's tran- eousness." The tradition is, that saction, and it was extant as a power Melchizedek ministered on Mount in the land, and among the nations. Gerizim. And " on that summit," The Mosaic economy to be intro- (as Stanley remarks) "the rough duced through Abram was paren- rock smoothed into a natural altar thetical and temporary, for a special is the only spot in Palestine, pertraining of the people in the land of haps in the world, that has never promise. And Melchizedek reaches ceased to be the scene of sacrifice over it to Christ, in whom, through and prayer. So the Samaritans Abram, all the nations are to be seem to have entered into the idea blessed. It is, therefore, quite sup- of universality for the church; and posable that Melchizedek was a though they received only the PenSemitic chieftain in the land of Ca- tateuch, their language of confession naan. He is not associated with the is, that Christ, the Messiah, is the five kings, but appears as isolated, Saviour of the WORLD," John 4: 42. and in this combined civil and sacer- (See notes.) ~ Bread and ine. These dotal function, he stands forth as the are significant as the staple elements witness to the truth among the Gen- for refreshment of the body. Bread tiles, and the representative of the is the acknowledged staff of life, and ordinances of public worship, such as hence was presented in the holy place a priesthood for sacrifice and inter- of the tabernacle, as the shew-bread, or cession implies. Ifhe be a Canaan- bread of the presence. And since it ite, then his case is an impressive is the fruit of labor, it was there the witness to the preservation and showing forth of the works of the transmission of true religion among people, Exod. 25: 30; Heb. 9: 2, the Gentiles, just aS Job also, in an- So it was presented at the Pentecost other locality, was a conveyancer of -the loaves representing the fruit of the truth and worship of God. the gospel work, and significant of " And from the hereditary forms of the harvest and ingathering of the a primitive theology, cherished by people. And so the wine was poured intercourse with the Sidonians and out as a libation at the daily sacriother Phenicians, were Homer, Soc- fice as a drink-offering (Exod. 29: 40,) rates, Plato, Aristotle, and other sages also at the presentation of the firstof the east and west, enabled to rise fruits, Lev. 23: 13, and other offerto the exalted conceptions which ings, Num. 15: 5. The use of wine they occasionally formed of the at the Paschal Feast was not preunity, purity, spirituality, and su- scribed in the law, but had grown premacy of the Divine Being. Dur- up into the custom, Matt. 26: 27-29. ing the four centuries that elapsed And' from this Old Testament ordifrom the arrival of Abram to the nance it passed to the Lord's Supper, conquest of the country by his de- by Divine institution, and its signifiscendants, this interesting relic of cance in the latter was explained as a pure Gentile worship seems to symbolical of the blood-shedding of have disappeared. But the traces Christ for sinners, and the participaof such a purifying and elevating tion of it as an element of the GosIlnowiedge of God were not even pel feas';, becomes joyous to the be B. C.2016.] CHAPTER XIV. 259 19 And he blessed him, and said, Blessed be Abram of the most high God, gpossessor of heaven and earth. g vs. 22; Matt. 11; 25. lieving soul, John 6: 48-58. They united afterwards very often in one iiad a meaning, therefore, in the person, (Virg. 2Eneid, 3. 80, Creuzer, hands of Melchizedek, and in this 4. 405,) but preeminently in Christ sacred, official transaction. As a Jesus, by Divine appointment, for priest, he offered sacrifice on the the salvation of men. T The Most part of others. And this first men- Hiigh God. Heb., El Elyon. This tion of a priest'in the Scripture is a name of God here first found shows him, as in a priestly act, in the Scripture. El, signifying bringing forth these elements of strength, is the base of the name communication and communion of Elohim-the original, absolute name the bread and cup. Abram is thus of God, by which He is known in the welcomed to'a share in the sacred, history of the creation, and approsacramental ceremonial, and wit- priate to His Creatorship. This is nessed to as having a right to that the evidence that the one God was ancient communion of saints. This worshipped, as a testimony against solitary priest hails him as one polytheism and idolatry, as the livwhom he recognises and rejoices in ing God, omnipotent and supreme. -as the head of the faithful, and And this was done formally, publicthe triumphant "friend of God." ly, and statedly by a set ministry, " He refreshed a wearied and famish- and in such form of worship as aced army with royal liberality, but knowledged the need of the great because he was a priest, he blessed, blood-shedding for atonement, and by the rite of solemn prayer, the of the great high priesthood to firstborn Son of God, and the Father come. of the church."-Calvin. The bread 19. He blessed him. Melchizedek and wine, as sacred elements of re- blessed Abram. He, therefore, acts ligious ceremonial, typify the future in a priestly capacity. This sacertheocracy. Abram had now an il- dotal act of his is that which is so lustration of the promise, that he significant, as interpreted by the was to be a blessing to all nations New Testament, " For the less is and families of the earth, both Jew blessed of the better," (Heb. 7: 7.) and Gentile, as also that the religion And this act of blessing shows that which he represented would save Melchizedek is the better, blessing men from the bondage into which Abram, the less. And Abram, in rethey were carried by sin, and from ceiving the blessing, admits the suall their enemies. T And he (was) periority of this king-priest, (Heb. the priest. Heb., A priest to the Most 7: 7.) Thus Abram, who was in his Hiigh God. Public worship had capacity as a conquering sheikh, relbeen solemnly set up in the family atively great, does at the very acme of Adam, and sacrifice was carried of his greatness, own that he is relaon there before the shekinah. The tively little, and inferior to this sagreat leading observances were prob- cred personage. The friend of God, ably the same under Melchizedek's the covenant head and father of the priesthood as before and since. The faithful, has victory granted him over function of a priest was not only to kings, and is thus a type of every true sacrifice, but to intercede for the Christian, and of the church of Christ people, and he must be called of on the earth, while he expresses God, as was Aaron, and have some- his faith and religious reverence what to offer, (Heb. 5:1-10.) And and obedience by paying tithes to the office of priest and king were the accredited functionary of God's 260 GENESIS. [B. C. 2016 20 And h-blessed be the most high God, which hath delivered thine enemies into thine hand. And he gave him tithes i of all. h ch. 24: 27: i Heb. 7: 4. worship. The key to this mystery supreme God of the universe, and of is, that both these personages were man." This is no representative of types of Christ; and their meeting a mere natural religion, but doubthere is a significant confluence of less of the revealed religion, imperthe streams of prophecy and prom- feet, indeed, as yet, but to be unfoldise, rushing onward to the destined ed anddeveloped in the ministry of consummation. What was striking Abram. in this priest-king is, that he reigned 20. Here follows a thanksgiving in the metropolis of the promised to the God of Melchizedek and of land, "where Abram's seed were Abram for the victory achieved over destined to reign, and to exercise a the common enemies. Thus he expriesthood, which in future genera- presses the interest which he has in tions was to be committed to them; common with the patriarch, and how and thus this representative of the much is due to Abram as the rising religious interest of that old Salem dignitary of God's chosen ones, who gave testimony to Abram, as to one has returned with the Divine seal of who had the promises, (Heb. 7: 6.) triumph set upon his mi-Izz: i Abram having just saved the land the invading hosts of the heathen. of promise by his exploits, this king, This is, in the type, a recognition of not of the federal cities, but the rep- Abram's conquering greatness as resentative of the promised land it- " father of the faithful," and " friend self-the prince of its capital-ac- of God." The form of the benedicknowledges the claims which the tion is, (1.) A blessing upon Abram conqueror had established in a strict- from God most high, the sovereign ly political and worldly sense, " The of the universe. And (2.) A blesstemporal and spiritual blessing was ing ascribed to God as the Author of thus transferred from the present Abram's victories. T And he gave ruler of the capital to the later de- him tithes of all. This is Abram's scendants of the patriarch, and the response to the priestly benediction promises of God were prophetically of Melchizedek. This was the open repeated by the only earthly king acknowledgment of his priestly digwho worshipped him." But the nity and lawful claim. He offered realization of these assurances is to him the tenth part of the spoils symbolized by the name, "peace," (Heb. 7:4) and the spoils were all and it was effected only passingly in the treasure which he would be Solomon, who was a shadow of the likely to have in hand at this disblessed " Prince of Peace "-Imman- tance from his home. He thus subuel. [ Possessor of. The Sept. reads, ordinated himself to the spiritual W7o acquired (or created) the heaven authority of this personal type of and earth. Some read the term here Christ, and gave to his descendants Creator. But it has nowhere this an example of most serious import. sense clearly made out. It is rather which is reflected in the enactments Proprietor; yet there is an allusion of the law. " While the gold and to God's creatorship, and a recogni- silver acquired by Abram foreshadtion of the God of Melchizedek as ow the future monarchy, the bread the Creator and upholder of the uni- and wine of Melchizedek typify the verse. " We have here no mere lo- future theocracy." The apostle cal or national Deity, with limited dwells on this typical act of Abram, power and province, but the sole and as expressing the superiority of B. C. 2016.] CHAPTER XIV. 261 21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. Christ's Melchizedek priesthood, for ity and the antitype of which Melthe reason that Levi, the head of chizedek is only the shadow. This the Levitical priesthood, was in the ancient king of righteousness and loins of Abram when Melchize- of peace foreshadows Him in whom dek met him; and, therefore, they righteousness and peace embrace may be said to have paid tithes to each other, Ps. 85: 10. It is strikthis king-priest, and thus to have ing that in the Book of Genesis, admitted the inferiority and subor- which pays so much attention to dination to him of the whole Leviti- genealogies, no mention is made of cal priesthood, Heb. 7: 1-10. This the pedigree of a person so ekalted Melchizedek was before the Leviti- that even the honored ancestor of a cal law, and received tithes, not by chosen race bowed before him. But virtue of the statute, but by a higher this was the designed intimation of right, as one that tiveth, and is not the sacred record, that his office demerely of a line of dying priests. pended on no hereditary descent, as "To Melchizedek God has manifest- with the statutory priests, and that ed Himself as the God of the pres- so the great antitype had an undeent-the Most High. To Abram, as rived office. In David the royal digGod of the future-Jehovah-who nity is attained, and hence the city promises salvation. Melchizedek of Melchizedek becomes that of Daowns, accordingly, the future by vid. The fact that Abram received blessing Abram, while Abram recog- the "bread and wine " from his nizes the present by giving tithes to priestly hands, symbolized the coveMelchizedek. Melchizedek is still nant provisions of refreshment and within the old Noachic covenant, comfort which God would pledge to which rested on a universal basis. him in every conflict. And by that Abram is within the new covenant, strange but significant priestly bleswhich rests on a particularistic ba- sing, Abram is set apart for his casis; and even in this respect, the reer. It is the blessing of a patriposition of Melchizedek is more ex- arch, who has finished his work, bealted. But this universalistic cove- stowed upon a young man, who nant terminated in one individual- stands at the commencement of an just as Melchizedek stands alone indefinite development. See Kurtz, among a degenerate and idolatrous Old Cov., Vol. 1., p. 222. In Melrace-the only remaining servant chizedek, Abram sees the day of and worshipper of the God who had Christ, and is glad. Let us also beentered into covenant with Noah. hold our blessed Lord set forth in On the other hand, the particularis- history thus early and plainly in the tic covenant which commences with person and office of this MelchizeAbram, is to enlarge into the fullest dek, Heb. 7:1. and most comprehensive universali- 21. Abram now appears as assertty, as destined to bring salvation to ing for himself a superiority to the all nations, and terminates in one king of Sodom, who, according to Person, the highest and last repre- custom, concedes to Abram the spoils sentative of the Abrahamic cove- of conquest as his right, and asks nant. Melchizedek unites in his only the rescued captives. Abram's person the priestly and kingly digni- declinature of this offer shows that ties. In Aaron, Abram attains the he aims at no mere personal advanone, in David the other. In Abram tage; and besides that, he will not both Aaron and David bow before be beholden to this heathen prince. Melchizedel. But Christ is the real- He must have seen something of 262 GENESIS. [B. 0. 2016, 22 And Abram said to the king of Sodom, I k have lifted up mine hand unto the LORD, the most high God, 1 the possessor of heaven and earth, 23 That m I will not take from a thread even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: 24 Save only that which the young men have eaten, and the portion of the men n which went with me, Aner, Eshcol, and Maamre let them take their portion. k Exad. 6: 8; Dan. 12: 7; Rev. 10:5, 6. 1 vs. 19; ch. 21: 33. i So Esther 9: 15, 16. nvs. 13. their gross abominations, and at any sandal on the foot. If Anything that rate, he could not thus approve Lot's is thine. Abram would lay no claim association with such. Thus he sets to anything by the mere title of war, an example for his faithful posterity though the claim was so acknowlof making distinction between the edged. He holds it all to belong to righteous and the wicked-giving to the kling of Sodom. The chief teathe church, and refusing to receive son is given, that he will not be unfrom the world. He had spoiled the der obligation for any part of his invaders, and had rescued, even for promotion or advancement to any the king of guilty Sodom, the plun- earthly potentate, much less to this der they had taken from him. By kiig of the guilty, city, which was the laws of Arab warfare it was his; even now waiting its just retribuand yet he will not accept it-he tion and destruction. ~T Lest thou will not take it, though it is his shouldest say, I have made Abram right. He will keep himself unspot- (the chosen of God, the owner and ted from the world. He will not be heir of the land) rich. exalted by such worldly means. He 24. This refusal does not prevent had vowed solemnly to this effect. him from accepting the subsistence It was thus most important in all of his men, nor from allowing his his plan and principle. ~ I have allies to take their portion. He lifted minie hand unto the Lord. stands on a far different platform Abram here adds to the titles which from them, as living on God's coveMelchizedek gives to God, this more nant, and looking for "the better exalted one, " Jehovah," which, as it country," that is, the heavenly. is the redemptive name of God, gx- While he is in the world, he is not presses Abram's gospel faith and of it. He comes out from among hope- that he will live by faith, them, and is separate, and will not and walk by faith, and not by sight touch the unclean thingy, (2 Cor. 6:17.) -trusting in the covenant-keeping because God will be his God, and hc God, and not in any arm of flesh or and his will be His people, (2 Cor, human alliance. 6:18.) Here is Abram's greatest con 23. That I will not take. Heb., If quest-" the victory that overcometh, I will take. This is the Oriental the world, even his faith." idiom of an oath. "If they shall OBSERvE.-Here appears through. enter into my rest" means they shall out the great idea of Abram's right. not enter. ~ From a thread even to ful claim to the land of Canaan, a shoe-latchet-the most trivial arti- This is the inheritance covenanted cle of spoil-he would utterly refuse. to him and to his seed forever. This Not a thread will he take-not even grant overreaches the mere e-rthly the latchet which binds the dusty Canaan. It includes "the incorpo. B. C. 2006. CHAPTER XV. 268 CHAPTER XV. AFTER these things the word of the LORD came unto Abram a in a vision, saying, bFear not, Abram: I am thy C shield, and thy exceeding d great reward. a Dan. 10:1; Acts 10:11. b ch. 26:24; Dan. 10:12; Luke 1:13-80. c Psa. 3:3; 5:12; 84: 11; 91:4; 119:114. dPsa. 16: 5; 58: 11; Prov.11: 18. ration in himself of the whole race twelve "shall sit on twelve thrones so far as it is faithful, and the spirit- judging the twelve tribes of Israel," ual government of the world by his (Matt. 19: 28.) Then the earth shall influence proceeding therefrom."' be like Eden, (Isa. 51: 3.) " Blessed So it is said that the promise was are they that do His commandments, that he should be " heir of the world," that they may have right to the tree (Rom. 4: 13, 16.) The progress in of life, and may enter in through the Ithis idea was first from the grant of gate into the city," (Rev. 22: 14.) Paradise, the garden of Eden, as a "And if ye be Christ's, then are ye temporal estate. Next is this grant Abraham's seed, and heirs according of Canaan-a larger earthly patri- to the promise," (Gal. 3: 29.) Here mony and homestead-for a people follows (ch. 15) the more formal conand nation, and not any longer for a firmation and sealing of the covefamily; and then further, it is the nant to Abram, and a fuller unfoldgrant of all the earth, as the domain ing of its purport. and heritage of God's people. " The promise that he should be the heir CHAPTER XV. of the world was not made to Abram or to his seed through the law, but ~ 36. FIrST STAGE OF THE COVEthrough the righteousness of faith. NANT-COVENANT SACRIFICE AND And it is of faith, that it might be PROMISE. by grace, to the end the promise might be sure to all the seed; not Abram, though victorious, was beto that only which is of the law, but set with fears. Possibly he, all along, to that also which is of the faith of dreaded the vengeance of his foes, Abram, who is the father of us all," whom he had just now punished, (Rom. 4: 13, 16.) The temporal es- lest in this strange land he might be tate is granted, and it is real; but it further assaulted by them, or possiis throughout the shadow of the bly by others, (vs. 1.) He was, morehigher and heavenly heritage in over, discouraged at his childless which " all nations of the earth are lot, (2.) For he looked to the futo, be blessed." Thus the true Israel ture, as the inheritor of God's promare the true body of believers, and ises, (ch. 12: 1-3,) yet he had waited the true seed is CHRIST, as including without issue these ten years. He His people, who stand in Him, and troubled himself about the ways of are the members of which He is the God-how He could possibly fulfil Head, (Gal 3: 8, 14, 16.) They shall to him the promise of being a great inherit the earth, (Matt. 5: 5.) They nation, when there was no solitary shall judge the world, (1 Cor. 6:2.) son and heir to transmit his name And in accordance with this drift of and heritage, (3.) God, therefore the promise of the "all things" (1 renewed His assurances-promised Cor. 3:22, 23) it is declared that "in him a direct progeny, and thus -furthe'regeneration "-in the renovated t~eir calTe~TfortTlis faith-hoping state of things under Christ-the against hope, (4, 5.) To further con 264 GENESIS. [B. C. 2006. 2 And Abram said, LORD GOD, what wilt thou give me, e seeing I go childless, and the steward of mine house is this Eliezer of Damascus? e Acts T: 5. firm this confidence, Jehovah gave not. This word of comfort is adto him a styilging token in the form dressed to the staggering faith of of a,.cove t.,.rs, c.i. (9) solemniy the patriarch, (Rev. 1:17.) How guaranteeing His fidelity. He is no- many can only speak. this word, and tilied of the need of patience, that do nothing to make it good. God only after he has patiently endured can speak it to purpose, for He can can he obtain the promise, which remove the grounds of fear. This is shall be full attaied. onya1ftr,.his the purport of what follows. ~ 1 death; that others (his enemies) are am thy strength. Gr., I will protect inivoved in the fulfilment, and the thee. The pronoun is emphatic, I. time must be delayed till their cup You can rest on my Divine power to of iniquity is full, and Israel's term carry you through all difficulties. of bondage and estrangement. But " I am the Almighty God," ch. 17:1. Abram and his seed may rejoice al- T And thy exceeding great reward. ways in their covenant God (12-16.) Sept., Thy reward shall be exceedingThe land shall be theirs, and he is ly great. So Jew. Bib. Sam., "I even now assured of the very boun- will multiply thy reward exceedingdaries (18.) ly." Heb., Thy reward is multiplied 1. After these thigs. This was exceedingly, (Rev. 1: 17, 18.) This is probably some few years after the meant to remind of recent dealings in conquest of the kings, yet the con- giving him the victory. "Thy shield" nexion seems natural and close, would call this to his mind; and to Abram is now to appear in a new have God for his defence, and the light-as one entrusted with special Lord (Jehovah) for the rock of his Divine communications in regard to refuge, is the strongest possible conHis church and kingdom. ~ The solation. "For the Lord God is a word of the Lord came. Heb., Was sun and shield," says the Psalmist, to Abram. This phrase, which is Psa. 84. God will appear to him as common in the Divine revelations to a defender from evil, and a bestower the prophets, here first occurs. Here of good. God is not only the de-'is now to be conveyed to him a fence, but the portion of His people. prophecy of future events in refer- 2. Abram here takes God at His ence to his posterity, of whom God word, and asks in what form the had already promised that He would promise shall be made good to him. cause them to increase to a great na- Lord God. Heb., Jehovah Lord, tion (ch. 12:2) that they should be a Supreme Disposer, and Redeemer. long time in bondage, and that infact I What wilt thou give to me? The Abram must be content to die with- intimation is also that while lacking ut witnessing the.glorious results, a posterity, it would seem impossi. tnd so he must believe where he ble for him to receive any real benecould not perceive. ~ In a vision. fit or blessing. As though he had Chald., In a prophecy. It was a pro- said, What can you give me? or phetic revelation, such as was some- what is in your heart to bestow, see. times made to the patriarchs and ing I am without the gift which is prophets in dreams, or in a vivid indispensable to make the promise view of the events, as if they passed good? (ch. 12: 2.) T I go childless. before the eye, whether waking or Not only I live thus, but lam going sleeping, attended with powerful -departing out of the w( rld thus. conviction of the reality. ~ Fear So. Jo. Jo. Seeing I depart out of B. C. 2006.] CHAPTER XV. 265 3 And Abram said, Behold, to me thou hast given no seed: and lo, f one born in mine house is mine heir. 4 And behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that g shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and h tell the i stars, if thou be able to number them: and he said unto him, k So shall thy seed be. fch. 14:14. g2 Sam. 1:12; 16:11; 2 Chron. 82: 21. h Psa. 14T: 4. i Jer. 33: 22. k ch. 22: 1T; Exod. 32: 13; Deut. 1:10; 10:22: 1 Chron. 27:28; Rom. 4:18; Heb. 11: 12 oh. 13: 16. the midst of this world. The Gr. more commonly received sense (vs. phrase is like that in Luke 2: 29, 2.) Slaves were taken captives in Seeing I am dismissed, or let go-al- war-or bought with money-while lowed to depart hence childless. ~ The others were "born in the house." steward of my house. Heb., Son ofpos- And these latter were treated as session of my house-that is, heir-he specially related to the family — towhommypossessions mustdescend, trained in the household faith-ciraccording to the present case. So Ge- cumcised and admitted to family senius, Kurtz, etc. As Abram was privileges beyond others. Such are alone in this strange land, and sep- called, by distinction, "trained serarated from his kindred, it would vants," ch. 14:14. Rosenmiller holds seem that he could only look to his that we are to infer this as the cussteward- his confidential servant, tom-that in case of one deceasing and manager of his house-as his without an heir, the head servant, successor and heir. Some read, Son or steward, should be his heir. And of sustentation of my house, or the how could such a case consist with overseer. But not so properly. God's promise? "But the Lord ~ This Eliezer, etc.-this Damascene knoweth how to deliver." His Eliezer. Though he is said to have ways are not our ways, nor His been born in Abram's house (vs. 4) thoughts our thoughts. He will yet his parentage was of this Gen- lead the blind by a way that they tile city, and Abram refers to it as knew not. conveying a reflection on his forlorn OBSERVE.-God will have us plainand desolate case. This is common- ly and frankly express to Him our ly supposed to have been the same doubts and fears, however unworthy servant as in ch. 24:2. they may be, and here He graciously 3. Abram now repeats his com- condescends to remove them. plaint, which stands so, to his nat- 4. Most positively and decidedly ural view, in the way of fulfilling does Abram's covenant God speak to the promise. Behold, to me thou the very point of all his fears, and hast given no seed. Heb., Hast not make it now most certain to him given seed. How then could the pa- that his highest hopes shall be satistriarch become a great nation, and fied. ~ This shall not be thine heir. his seed be as the sand of the sea? Heb., There shall not inherit thee this ~ One born in my house is my heir. one. A son of my house is possessing me, 5. Brought him forth abroad. or inheriting me —is my heir. Some Some have supposed that the whole understand that "son of my house" was done in vision-even the sacridoes not mean a slave, but a rela- fice-and that the scene was made tive. Yet the context expresses the only to pass before his mind. So 26S GENESIS. frB. C. 2006. 6 And he 1 believed in the Lo-D-; and he m counted it to him for righteousness. 1 Rom. 4: 3; 9:22; Gal. 3: 6; Jas. 2;23. m Psa. 106:- 31. Kurtz. Others suppose that "the and argues from this passage to vision does not interfere with the show the plan of salvation by faith notice of the sensible world, so far -that Abram believed in God, who as is necessary," (Dan. 10: 7; John quickeneth the deat, and calleth 12: 29.) Baumgarten understands. those things which be not, as though this verse to mark the transition they were, who against hope befrom vision to outward action. Some lieved in (upon) hope, that he might suppose that it was all by night-vis- (should) become the father of many ion, others (as Hengstenberg) that it nations, according to that which was was by day, and that the stars could spoken, " So shall thy seed be," (Rom. have been seen in vision by day. 4:17, 18.) The strength of his faith t Look now toward heaven, etc. Not is further dwelt upon by the apostle only was Abram summoned to look at in the. particulars, vs. 19-22, and the the dust of the earth, and sand of the analysis. of it is simply that it was a sea, as conveying the idea of his in- most confident reliance upon the sunumerable:seed, but now most sub- preme ability of God to make good limely is he bidden to survey the His promise, notwithstanding all starry hosts, to get the impression of natural hindrances, and all present his vast posterity, (Exod. 32: 13; appearances o o the contrary. "And Deut. 10: 22;: 1 Chron. 27: 23.) therefore it was imputed to him for Abraml was now over eighty years righteousness." Not (as some would of age. It was not as yet stated to have it) because it was so signal an him whether his posterity should be instance of faith as to be accepted, by Sarah, or another, nor whether in lieu of a perfect righteousness, this was a mere promise of natural but simply because it laid hold on seed;, but the large terms of promise the promised seed, which was ultimade him look beyond the letter to mately Christ, (Gal. 3:.16.) It was the spirit, and beyond the natural to not this grace of faith accepted, as the spiritual posterity. How must leading the train of graces, nor the firmament ever after have ap- even his imperfect righteousness acpeared to Abram most glorious-the cepted, as if it were perfect, but the bright expression to him of the cove- faith was counted to him for rightnant seed, (Psa. 19.) "In them hath eousness, because it had the perfect he set a tabernacle for the sun." righteousness of Christ in hand. 6. And he believed in the Lord. The immediate object of his faith Heb.,, He believed in Jehovah. To was the son of promise-the Isaacbelieve in the Lord, expresses more the covenant seed, through whom he than to believe Him-though in the was to have a vast progeny, and beNew Testament this passage is re- come a blessing to all the worldferred to, "Abram believed God," all nations being blessed through (Rom. 4:,) and so in the Sept. In him. And this Isaac wan only the the feb. the idea is of confidence, forerunner and foreshadow of Jesus, reliance, trust; beyond the mere be- as the Son of promise and the cove. lief of this particular promise. The nant seed, and in this Isaac he saw Heb. term believe, means to rest, Jesus. And this was the signifirely upon. The word is Aman, from cance of that special test to which which we have Amen, meaning to be his faith was put when he was sure, and then to be assured, or to called to offer him up a sacrifice, confide in. In the same chapter, and "received him from the dead in Paul illustrates the Christian faith, a figure;" all to set forth vividly to B. C. 2006.] CHAPTER- XV. 267 his view the sacrificial death of Je- ed. When it is said that faith was sus (the New Testament Isaac) ap- imputed to Abram for righteousness, pointed by God, and the resurrec- it is not meant as the efficient cause tion of Jesus, received back again of righteousness, but only the formal from the dead, according to the fore- cause; for faith borrows a righteousshadow. Thus the apostle, in the ness elsewhere, of which we in ourannals of faith, shows the connexion selves are destitute, else it would between the immediate object of be in vainfor Paul to set faith in Abram's faith, and Jesus the ulti- opposition to works when speaking mate object, (Heb. 11:17-19; Gal. of the mode of obtaining righteous3: 16-19.) And it is a great mistake ness." — Ccvin. T For righteousto suppose that it was simply as an ness-or justification. act of believing God's promise of a OBSERVE. —(1.) Abram had no seed, without any reference to Christ, righteousness for justification. Paul that this instance of Abram's be- shows this. "For if Abram were lieving is so celebrated in the New justified by works, he hath whereof Testament. True, he had believed to glory-but not before God," (Rom. before this, and was a believer al- 4: 2.) (2.) Faith is not imputed to ready. But here his faith more dis-'him as a work, or a meritorious tinctly and directly grasped the ground of justification, else he would great covenant blessing-the Lord still be justified by his works-the Jesus-and so it was here that his work of faith. (3.) It was by the faith reached its highest ground. hearing of faith, and not by the "Besides, we are not here told when works of the law, (Gal. 3: 5.) It is Abram first began to be justified or only as instrumental-laying hold to believe in God, but that in this on a perfect righteousness-that the one place it is declared or related faith is imputed to him for righthow he had been justified through eou siss. (4.) The law could not his whole life. Hence it cannot be accept any other than a perfect said that the righteousness of faith righteousness-his own or another's is only initial. It is perpetual. And imputed to him-set to his account, after his progress thus far, it is still And this is the Gospel plan of justisaid that he is justified by faith."- fication-to reckon the perfect rightGalvin. Counted. The Heb. term eousness of Christ received by faith means to think, devise, and then to as our righteousness for justificar'eckon, impute-set to one's account, tion, (Gal. 3: 6.) They, therefore, Acts 7: 60; 2 Tim. 4: 16. The term who rest upon their own faith, and has reference to God's judgment or cannot find peace, except so far as verdict in a forensic transaction, they are assured of their own accept(Psa. 106:31.) It is employed also able faith, do, in effect, put their of imputing or reckoning iniquity faith in the stead of Christ's rightat lcao, (Lev. 7: 8; 17: 4; 2 Sam. eousness as the ground to rest upon. 19: 19: 2 Kings 12: 15.) " It seems "Going about to establish their own absurd to suppose that Abram righteousness, they have not subshould be justified by believing that mitted themselves unto the righthis seed would be as numerous as eousness of God." If it be asked the stars, for this could be nothing then what is accepted, it is the perbut a particular faith, which would feet righteousness of Christ. accepted by no means suffice for the complete for us, and counted to our credit. righteousness of man. Besides, what The finished work of Christ, outside could an earthly and temporal prom- of us, is the ground of a sinner's jusise avail for eternal salvation? tification, and not the unfinished Plainly, he did not expect some work of the Holy Spirit within uscommon or undefined, seed, but that as our faith. Wie are "accepted in in which the world was to be bless- the Beloved," (Eph. 1: 6.) The Gos 208 GENESIS. [B. C. 2000. 7 And he said unto him, I am the LORD that n brought thee out of o IUr of the Ch;ldees, P to give thee this land to inherit it. 8 And he said, LoRD GO:D, q whereby shall I know that I shall inherit it? n ch. 12: 1. o ch. 11: 28-31. p Psa. 105: 42-44; Rom. 4: 1. q ch. 24: 13, 14; Judg. 6: 17-3T; 1 Sam. 14:9,10; 2 Kings 20: 8: Luke 1: 18. pel plan of justification is thus to him the land of promise. It was in impute to the sinner the righteous- God's plan in bringing him out of ness of Christ. Thus it is called the Ur to give him possession of Carighteousness which is of God, (Phil. naari. This is enough. Will God 3: 9.) And righteousness is spoken now falter or fail in the midst? So of as imputed without works, (Rom. the Christian may encourage him4: 6.) And this is illustrated by the self in God by looking back at all that case of Abram. So the sinner is re- God has already done for him, at the garded and treated as righteous on ways in which He has already led account of the perfect righteousness him, and at what He has plainly of this substitute set to his account provided for him. by free grace in the Gospel. Thus 8. Lord God. Heb., Adonati Jehorighteousness is imputed to the uzn- vah. Abram here again uses this godly (Rom. 4: 5) without works, title of God, expressive of His su(Rom. 5: 6.) Thus believers are preme majesty. And here God aptreated as though they had not sin- plies to Himself the title Jehovah, ned, because Christ has fulfilled the with emphasis, though it is said in law -for them. Exod. 6: 3, that He was not known OBSERVE.-The immediate olect to the patriarchs by this name. of the patriarch's faith was a per- That is, however, they did not clearsonal type of Christ-Isaac, as the ly understand this name as Redeemson of promise-and so his faith had er, or that they did not understand its training to lay hold on Christ, it in its special application to the while the plan of grace was gradual- second person of the Blessed Trinity, ly unfolding. The promise of a Ca- or that they had not the clear view naan was all along pointing forward of it which was afterwards had from to a better Canaan-that is, an heav- His fulfilment of the covenant promenly, (Heb. 11: 16.) The promise of ises. ~ Whereby shall I know. This a seed was pointing forward to the may seem to some to be in the spirit seed which was Christ, and thus of unbelief, as if Abram required a there is a constant unfolding, more sign. But his triumphant faith has and more, and the spiritual and eter- just now been mentioned. Hence it nal are set forth and seen through is rather here a call for some open the physical and temporal, memorial or seal confirmatory of His 7. God now further leads him to promise, which is rather the evirepose entire confidence in His su- dence of the high value he set upon preme ability to accomplish all that the promise itself. God was disHe had spoken. As in the preface pleased with Ahaz for not requiring to the commandments, He announces a sign (Isa. 7: 12,) and He would Himself as " the Lord thy God (cove- give a sign for the people's benefit. nant Jehovah) who brought thee out So here. God would give a sign for of the land of Egypt," etc., so here, the good of Israel. He is even "I am Jehovah, that brought thee out pleased to confirm His promise by of Ur of the Chaldees." Let Abram an oath, that believers might have confirm his faith in God by looking strong consolation, (Gen. 22: 16, 17.) at the steps already taken for giving The apostle, alluding to God's covo B. (. 2006.] CHAPTER XV. 269 9 And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. 10 And he took unto him all these, and r divided them in the midst, and laid each piece one against another: but s the birds divided he not. r Jer. 34: 18, 19. s Lev. 1:1T. nant dealings with Abram, refers to as in its full vigor. And the idea this transaction here and in ch. 22, was that it must be the best, and and applies it, (Heb. 6: 13-18.) See unblemished. All these animals also in the case of Gideon (Judg. were to be of this age, to denote the 6: 14-21; 36-40.) So with Heze- eminent transaction. Delitzsch unkiah, (2 Kings 20: 8-11.) Because derstands that the age has reference Abram here exhibits his faith in so to the bondage of the people, bespecial a reference to the Gospel plan cause the seed of Abram was only and promise, he is called "the father to enter the land of promise in their of the faithful," or believing ones. fourth generation, vs. 16. So Hoff"If ye be Christ's, then are ye man and Kurtz. Abram's seed and heirs according to 10. Abram is supposed to have the promise." The true Israel under done the sacrificial work according the New Testament are the true be- to the Divine direction. T Divided lievers. them. This was the well known 9. Here we find God for the first method of preparing the animal for time entering into covenant with the ratification of a covenant. Hence Abram. There had been a covenant the Heb. phrase "to make a covewith Adam, and a covenant with nant," is, literally, to cut a covenant. Noah. But here, with still farther The animals are slain. There is progress towards the full Gospel idea, death, as the consequence of sin, God covenants with the father of the plainly set forth. It is the death of faithful, and makes His covenant appointed victims. There is also set promises to Abram and his seed in forth the expiatory death and mediaall the formality of a sacrificial tion by ChristJesus. And the cleavtransaction. ~ Take me. Heb., ing asunder of the animal was the Ta/ke for me-for an offering. ~ An custom in such cases of covenant. heifer. God directs him to prepare The parties passed between the a sacrifice. The animals are (strik- halves of the animal, as invoking ingly enough) all those which were a like fate (to be hewn asunder) if afterwards used in the Levitical sac- they should break the covenant. rifices. It was thus a foreshadow of Compare 1 Sam. 11: 7, and Jer. that ritual, as that was of the Gos- 34: 18, 19. This is the more compel system. T Of three years old. mon view. But it seems to lose Not three heifers, as some have un- sight of the sacrificial idea as expiaderstood, but a three year old one. tory and atoning. Rather, the parWhy it is prescribed to be of this ties are thus represented as at one, age does not appear, as it was not so passing together between the parts required under the law, except that of the sacrifice. "The unity laid the number three is in the Scripture down in the covenant is hereby exa sacred number, and denotes the pressed. The division of the sacrimaturity and perfection of the vic- fices into two portions represent the tim. One year old was the more two parties to the covenant. As common age for sacrifice; but a these portions constitute in reality.hree year old animal was regarded one animal, so these two parties to 270 GENESIS. [B.. 2006. 11 And wheen the fowls came down upon the carcasses, Abram drove them away. 12 And when the sun was going down, t a deep sleep fell upon Abram; and lo, an horror of great darkness fell upon him. 13 And he said. unto Abram, Know of a surety u that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and w they shall afflict them four hundred years; t Gen. 2:21; Job 4: 13. u Exod. 12: 40; Psa. 105: 23; Acts T: 6. w Exod. 1: 11 Psa. 105: 25. the covenant are joined into one." — Luther says, "The birds represent.Kurtz. ~ The birds he divided not. the Egyptians, who first persecute There were two birds, and there Abram's descendants, but Abram needed no dividing of these into drives them away-that is, God rehalves. Besides, these were rather deems them for His promise made accompaniments of the sacrifice, and to Abram." it was also enacted in the Levitical 12. And when the sun. Heb., And law that the bird should only have the sun was (about) to go down. See its wings cut off, but should not be vs. 17. ~ A deep sleep. The same divided asunder, (Lev. 1: 17.) It term is used of the preternatural was the custom that the covenant- sleep which fell upon Adam (ch. ing parties should pass between the 2: 21) when Eve was formed from halves of the sacrificial animals from one of his ribs. The Sept. has it, an opposite directions, so as to meet in ecstacy. It would seem that if he the centre and take the formal oath was pointed to the stars instead of of covenant. Traces of this cere- seeing them merely in vision, he mony are found among the Greeks must have been occupied with this and Romans (Livy 40: 6) and among transaction during the whole day the Chaldeans. It is to be observed and the two nights. See vss. 5 and that in this first stage of the cove- 17. The trance was only a release nant God Himself alone passes of the mind from attention to huthrough between the parts of the man and earthly things to fix it animals, and thus first obligates upon things Divine. And there was Himself, and afterwards (ch. 17) re- in the mind, doubtless, a deep and ceives Abram's obligations. God firm persuasion that the communithus in the Gospel first binds Him- cation was from God. [ An horror self to us, and in Christ gives Him- of great darkness. Gerlach terms it self for us, and then calls upon us to "a prophetic sleep, full of dread be give ourselves to Him. fore the majesty of the approach of 11. The fowls. Heb., And tle fowl God." This feeling of awe and hordescended upon the carcasses. Birds ror was often an attendant of special of prey alighted upon these slain prophetic revelations, (Job 4:13,14; animals. Abram was sitting beside Dan. 10:8.) This was a state of these parted halves of the slain vic- mind, too, appropriate to the comtims, and watching there during the munication, as first discouraging, entire day. Some suppose this alto- and then joyous. gether natural phenomenon was in- 13. From this verse to the seventended to signify to Abram how the teenth we have the Divine prophecy enemies of God and the church and promise. This is a striking inwould alight upon him and his pos- stance in which God makes known terity to rob and devour them, (Ezek. the times and seasons. And yet the 17: 3, 7; Rev. 19: 17, 18.) T LDrove chronology has been much disputed. them away. Heb., Blew them off. ~ Know of a surety. Abram is now ,B. C. 000.] CHAPTER XV.'271 -most positively forewarned of the seems to hold the other in other delays he should experience, and places. Kurtz argues at length that how his faith must look for its reali- the four hundred and thirty years' zation beyond his natural lifetime. sojourning was all of it in Egypt. Hence this example is cited by the See Vol. II., pp. 135-145. Some preapostle as an eminent instance of fer the longer period in Egypt, in patient waiting for the promises, order to account for the two mil(Heb. 6.) T A stranger, etc. This lions of souls who seem to have is spoken generally, and has chief gone out at the exodus. But surely reference to Egypt, but does not ex- a supernatural growth of the people clude the sojourn in Canaan, where in thus coming to be a nation may they lived as strangers. In Exod. be supposed. "The interval of four 12: 40 it is said, "Now the sojourn- hundred years here named can only ing of the children of Israel who commence at the birth of. the promdwelt in Egypt was four hundred ised seed, Isaac, when Abram was and thirty years." But this speaks one hundred years old, and hence of the whole sojourning; and while thirty years after the call. During it refers to their dwelling in Egypt, this interval they are to be stranit does not confine the sojourning to gers in a land not theirs (not in that country, but includes it all from their possession) for one hundred Abram's entrance into Canaan. So and ninety years, and then for the Kennicott. It is here spoken of as remaining two hundred and ten four hundred years. The time is years in Egypt; first, strangers in a calculated from the promise made to strange land, which was theirs by Abram of a son, or from the birth of promise, but not theirs in possesIsaac. In Exodus it is computed sion; and next, afflicted serfs, under from the departure from his native a degraded and cruel bondage. The country in obedience to the Divine whole period is taken together, after command. The Sam., Pentateuch, the manner of prophecy, in the genand the Alexandrine copy of the eral statement, the two parts runSept. read, "Now the sojourning of ning into each other as one whole. the children of Israel and of their Besides this, according to the exact fathers in the land of Canaan and in pointing of the Hebrew, the reading the land of Egypt was four hundred is this-" Thy seed shall be a straiand thirty years." And Paul makes ger in a land that is not theirs, and the same statement in Gal. 3:17, they shall serve them, and they shall reckoning from the promise made afflict them four hundred years." It to Abram to the giving of the law, is not meant that the periods of which was soon after the exodus. etrangerhood and of servitude shall It is further evident that the de- be distinctly separated as to time. scendants of Israel did not dwell So in Exod. 12: 40, the sojourning four hundred and thirty years in and the dwelling in Egypt (the Egypt, while it is equally evident bondage) are hinted of as distinct, that the period from Abram's en- and the period in round numbers is trance into Canaan till the exodus is given as including both. See Acts exactly that number. Thus,' from 7: 6, Notes. The Sept. reads, They Abram's entrance into Canaan till shall enslave them and maltreat the birth of Isaac, twenty-five years; them and afflict them. from Isaac's birth to Jacob's, sixty 14. And also. The promise is now years; from Jacob, at the going into given to Abram, to stand on record Egypt, was one hundred and thirty for his descendants, that God will years; residence in Egypt, two hun- judge that nation (Egypt) to whom dred and fifteen years-four hundred they should be in servitude. This and thirty years. Josephus corrob- was literally fulfilled. God visited orates this view, though he also Egypt with very sore judgmnents, 272 GENESIS. [B. C. 2006. 14 And alsd that nation whom they shall serve, x will I judge: and afterward Y shall they come out with great substance. 15 And z thou shalt go a to thy fathers in peace; b thou shalt be buried in a good old age. 16 But c in the fourth generation they shall come hither again: for the iniquity d of the Amorites e is not yet full. 17 And it came to pass, that when the sun went down, and it x Exod. 6: 6; Deut. 6: 22, y Exod. 12: 86; Psa. 105: 37. z Job 5: 26. a Acts 13: 36. b ch. 25: 8. c Exod. 12: 40. d 1 Kings 21: 16. e Dan. 8: 23; Matt. 23: 32; 1 Thess. 2:16. on account of their grievous oppres- teen vears before his descendants sion of His people, (Exod., chs. 7 to went down to Egypt. 11; Psa. 78 & 135 & 136.) ~ And 16. rIt thefourthgeneration. This afterward. This was also fulfilled is understood by some to mean the in the exodus. See Exod., chs. 12 same as the four hundred years just to 14. ~'Great substance. They named. But it'may also mean that were brought forth with great the fourth generation of the Iswealth. They demanded of the raelites who went down into Egypt Egyptians (not "borrowed") jewels should return and possess Canaan. of silver and gold and raiment, This was the result. Caleb was the (Exod. 12: 35, 36.) So says the fourth from Judah, Moses was the Psalmist, "He brought them forth fourth from Levi. Or Isaac, JLevi, also with silver and gold, Psa. Amram, Eleazar may represent the 105: 37. See Exod. 11: 2, where four generations. ~ For the iniquity, the Israelites were instructed to ask, etc. The reason is here given for as the term is, (not to borrow) each this long delay. The long-suffering of their neighbor jewels of silver and of God towards the wicked makes jewels of gold. It was their right. Him even postpone the deliverance "And the Lord gave the people fa- of His people, showing that in His vor in the eyes of the Egyptians, so dealings with us He has also to rethat they lent unto them (such gard others, and He will order all things as they required) and they things well. Abram was now living spoiled the Egyptians," (Ex. 12: 36.) among the Amorites, and they were 15. This promise to Abram of a the most extensive occupants of the peaceful death is comforting. The territory. Here we are taught, 1. phrase, go to one's fathers, implies That God foreknows the moral charthat the fathers are yet alive, and acter of men. 2. In His providence that death is to believers a happy He administers the affairs of nations reunion beyond the grave. To go on the principles of moral rectitude. from one place to another, especially 3. Nations are spared until their inito go to join others elsewhere, does quity is full. 4. They are then cut off not imply annihilation, but contin- in retributive justice. 5. TheAmor ued existence. And this is the Old ite was to be the chief nation extirTestament doctrine of the future pated for its iniquity on the return of life. So God's language, "I ani the the seed of Abram. They had by far God of Abraham, and of Isaac, and the largest possessions in the land of Jacob," is used to prove the same of promise, and they seem to have doctrine of immortality, for it im- been extinguished as a nation by plies that they are not dead, but liv- the invasion of Israel,for we read no ing. "God is not the God of the more of them in the after history dead, but of the -iving." Abram See Mirphy. T zNot yetfull. Heb. died in peace one lhndred and fif- Not finished thus far hitherto. B. C. 2006.] CHAPTER XV. 273 was dar, behold a smoking furnace, and a burning lamp that t'passed between those pieces. 18 In that same day the LORD g made a covenant with Abramn, saying, h Unto thy seed have I given this land, fiom the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, fJer. 34:18, 19. gch. 24: T. h ch. 12: 7; 13: 15; 26: 4s Exod. 23:31; Num. 34: 3; D)cut. 1:7; 11:24; 34:4; Josh. 1:4; 1 Kings 4: 21; 2 Chron. 9:26; Neh. 9 8; Psa. 105: 11; Isa. 27: 12. 17. A smoking furnace. This 18. In that same day. There folwould seem to be the impressive lows immediately now the solemn symbol of God's vindictive judg- declaration, to which all these cerements upon their oppressors. A monies were meant to give effect. furnace or oven smoking is, in Scrip-'[ Made a covenant. Heb., Cut a ture, a symbol of Divine wrath, as covenant; from the ceremony of di Mal. 4: 1; Psa. 21 8, 9. So ch. viding the animal in solemn memo19: 28. So 1 Kings 8: 10, 11'; Isa. rial and ratification of it. Abram's 6:.4; Rev. 15: 8, the burning lamp part in the transaction was in his represented, in a milder form, the preparation of the victims, according sAekinah, or glory of the Lord, pass- to the Divine mandate, showing his ing through the parts of the sacri- obedient spirit, and his habit of fiee. And as God alone appears at faith in God's word. [ Unto thy this stage of the covenant as the seed. Abram is now prepared to contracting party, these both are to hear that this covenant grant is be regarded as symbols of His pres- made to his seed-that they shall ence-punishing His enemies (and possess the land (after his death,) Abram's, which are those of the.,and yet in an important sense it church) and glorious as a faithful would be his also to possess in the covenant-keeping vindicator and higher idea of the better country. guide of His people. "The smoke I From the river. The boundaries of destruction and the light of salva- are here distinctly given-from the tion are here symbolized." "Our Nile to the Euphrates. It is true God is a consuming fire." "As that the domain of Israel never smoke is driven away, so drive them reached exactly to the river Nile. away." "The smoke of their tor- But nothing between them and the ments ascendeth up forever and' Nile was independent of them. Virever." And John the Baptist was tually this was the extent; and as spoken of as "a burning and a shin- Kurtz remarks, these two rivers are ing lamp," much more the true considered'here as the representaLight whom he foreshadowed. tives of the two great powers of the There may be also a hint of the pil- East and of the West, and the lar of cloud and fire, in which the meaning of the promise is, that the Shekinah passed before Israel in the land and commonwealth of the dewilderness march. Gerlach says scendants of Abram should be indethat "the reason why God alone pendent, and continue by the side of passed through, and not Abram also, and between these two empires, and is because the covenant was one of that no other empire or nation grace, and God, before all, gives His should permanently bear independgrace ere He requires anything on ept sway in the districts which lay man's part. Its aim was to strength- between Judea and these two great en Abram in his sure trust that God empires. Gerlach says, "In this would fulfil what He had promised." prophecy the boundaries of the 274 GENESIS. [B. C. 2006. 20 And the IHittites, and the Perizzites, and the Rtephaim, 21 And the Amrnorites, and the Canaanites, and the Girgashites. and the Jebusites. CHAPTER XVI. rNOW Sarai, Abram's wife, a bare him no children: and she had an handmaid, b an Egyptian, whose name was C Hagar. ch.15: 2,3. bch. 21: 9. c Gal. 4:24. promised land are extended as far the present appearances, and in her as they would have been, had impatience of realizing the results, Israel continued- faithful to the she proposed an expedient, as nnbeLord." lief is always ready to do. It was 19-21. Kenites, etc. These are the under the guise of aiding God to ten principal nations then occupying carry out His promise, but it was in this territory of promise. Of these, the spirit of distrust, unwilling to five probably are Canaanite tribes, wait only upon God. Abram had and five are not. The Kenites dwelt now lived in the land of promise ten upon the southern border, (Num. years, and went childless towards 13: 29; 24: 20-22q; Judg. 1: 16; 1 his grave, already eighty-five years Sam. 15: 6.) They mingled with old. And this delay and discouragethe Midianites, and were friendly to ment had just now been relieved in the Israelites, (1 Chron. 2:55.) a great measure by God's express [ Kenizzites were in affinity with assurance to himself that he should the Horites, and also dwelt on the have an heir of his own blood. But south border towards Egypt, (ch. he yields to the suggestion which 36: 11, 20-23; Jos. 15: 17; 1 Chron. promises to hasten God's work, and 1: 50-54.) 7 The Kadmonites. These which brings in human methods to were on the east, as their name im- trust in place of God. It was in ports, and possibly included several God's plan to foreshadow here the tribes, in that region, towards the miraculous seed by bringing forth a Euphrates. These three tribes it is son from Sarai, contrary to all natprobable were related to Abram as ural powers; and in this respect, descendants of Shem. Isaac was to be a personal type of 20, 21. These other seven tribes Christ Jesus. But the natural heart have been already noticed. resorts to its own natural and human schemes, not believing fully in CHAPTER XVI. Him who quickens the dead, and calls the things that are not, as 37. HAGAR AND ISHMAEL. though they were, (Rom. 4: 17, 18.) This may seem the more excusable Here occurs a trial of Abram's in Sarai, as it was an expedient refaith in the very line of the cove- sorted to in the East for perpetuating nant promise. It came upon him one's household, when all other hope through his wife, like the first seemed to be gone. And it was, for temptation in the garden. It had her part, a renouncing of the housebeen promised to Abram that he hold glory which she thus yields to should become a father (ch. 15: 4.) a subordinate. It was a method of Fl'r, the third time this promise of a raising a family by proxy, and it numberless posterity had been re- was a virtual adoption of the vicapeated to him, but as yet no men- rious posterity-the concubine was tion had been made of Sarai. Her said to bear the child "upon the unbelief could not prevail against knees" of the wife, (ch. 30: 3.) But B C. 2006.] CHAPTER XV. 27b 2 d And Sarai said unto Abiam, Behold now, the LORD e hath restrained me from bearing: I pray thee f go in unto my maid; it may be that I may obtain children by her. And Abram ghearkened to the voice of Sarai. 3 And Sarai, Abram's wife, took Hagar her maid the Egyptian, after Abram h had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. d ch. 30: 3. e ch. 20: 18; 30: 2. 1 Sam.1:5, 6. f ch. 30; 3, 9. g ch. 3:17. h ch. 12:5. Sarai's faith will yet triumph, (Heb. the name Hagar, as being the name 11: 11.) of Mount Sinai in Arabia, denoting 1. The fact is here stated upon the legal position. And it would which the narrative proceeds. ~ An seem that Sinai was so called, behandmaid-~xa6ttcKf. This term is cause Hagar, in Arabic, signifies a used by Greek writers to signify a rock, (Gal. 4.) And this incidental young girl, whether slave or free. fact Paul uses to show the relation The Sept., however, and the New between the legal and the Gospel Testament use it in the sense of dispensations, and between the two slave. See Matt. 26:69; Mark 14:66, classes of children in Abram's house 69; Luke 12:45; 22: 56; John 18:17; -the spiritual seed being those of Acts 16: 16. Here it means a: bond- Sarah (the free woman) represented wonman, in contrast with a free wo- by Isaac, the carnal being those of man, as Paul explains and argues, Hagar (the bond-woman) represented (Gal. 4:22.) This history, as the by Ishmael. Hagar represented the New Testament explains, has in it a the Mosaic Sinaitic dispensation, and profound meaning, and is meant to her children were born in bondage foresignify the two elements in the to the law (Judaizing) and yet, achousehold of Abram-the bond and cording to nature, having the husthe free, the legal and gospel classes band; while Sarai typified the Gos-the Ishmael and Isaac children- pel system, and represented the and so Sarai and Hagar, though church, long barren, till the gift of a true historical characters, have a progeny-the miraculous seed-achistory here which is to be allegorized, cording to promise. (Gal. 4) As in the family of Adam 2. Sarai now comes forward with there was a Cain, and in the family her expedient, according to the cusof Noah a Ham, as the element of tom at the East. Children were evil, so in the covenant family of deemed of so much value, not mereAbram there will be an Ishmael. A ly from the paternal affection, but bondwoman might be disposed of as because of the constitution of societhe mistress pleased (vs. 6.) And by ty, as the oriental household formed the law, the children of such a bond- a clan and tribe, which was relied woman would be slaves, (Exod. on for defence and avenging of blood, 21: 4.) ~T An Egyptian. She was as well as for the preserving of the probably obtained by him when in name and heritage. ~ Restrained. Egypt, and perhaps was a present to Heb. and Sept., Shut me up. ~ Obhim from Pharoah, (ch. 12:16.) tain children. The Heb. term for Hagar. The name means, com- son is Ben, and here the verb is monly, flight, from which also the Banah, which means to build:; and Mohammedan term, " Hegira" here, "I shall be built up," (Dent. (flight.) This name may have been 25: 9; Ruth. 4::11.) given to her from her after history. 3. Sarai is here designated as Paul, in the Galatians, dwells upon "Abram's wife, and it is in hae 276 GENESIS. [B. C. 2006 4 ~ And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was i despised in her eyes. 5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom: and when she saw that she had conceived, I was despised in her eyes: k the LORD judge between me and thee. 6 1 But Abram said unto Sarai, m Behold, thy maid is in thine i2 am. 6:16; Prov. 30:'21,23. kch.31: 53; 1 Sam.24:12. Prov. 15:1; 1 Pet.3:. m Job 2: 6; Psa. 106:41, 42; Jer. 38: 5. place that she puts Hagar "to her trust God to work out His own plans husband Abram to be his we." and to fulfil his own promise without Heb., For a wife. ~ After Abram. such human device, Sarai herself This clause is here thrown in as if would soon see the wrong, and reap to show the pressure of discourage- the bitter fruits. ment under which Sarai acted in 4. The result of this unbelieving this matter. "After Abram had measure is now painfully manifest. dwelt ten years in the land of Ca- The slave-woman, elevated to this naan," and remained childless. He honorable position in Abram's house, was now eighty.five years old, and looks already with contempt upon Sarai seventyffive. She was to be Sarai. As Solomon has remarked, to Abram "for a wife "-to serve the "An handmaid that is heir to her purpose of a wife in this extremity. mistress," is a trouble in the earth, By the custom, the children of the (Prov. 30: 23,) Sarai was despised. concubine became the offspring of and reproached, doubtless, for her the wife herself, being regarded as childless estate, which was so disobtained by proxy, and in a vicari. graceful among the orientals; and ous, substitutionary way, so that Hagar, it would seem, scorned her they were reckoned as hers by adop. on this account, boasting insolently tion, (See Exod. 21:7; Deut, 91: 10.) of her own advantage over her. Abram might have felt himself at This is the wrong of abolishing all liberty to accede to this proposed proper social distinctions. arrangement, inasmuch as nothing 5. My wrong, etc. Sept., Ilam inhad been said of Sarai in the case. jured by thee. Onk., I have a comSo the Hebrews have viewed Abrap's plaint against thee, Sam. Vers., My conduct. And Malachi blamed those oppression be on0 thee. Targ. Jer., *who felt at liberty to take another My judggment and abuse are deliverbesides their lawful wife, as it would ed into thine hands. You are to be treachery, while in Abram's case blame for the wrong done me, You it was "that he might seek a godly are the cause, and ought to redress seed." ~ Gave her to Abram. The the wrong. Sarai felt now jealous slave girl was at the disposal of' the of her who had supplanted her, and mistress —her personal property*- she suspected that her husband had according to the oriental custom; transferred his affection to Hagar, or and it was only by consent of Sara i was, at least, indifferent to the conthat she could become the secondary temptuous treatment of herself. wife of Abram~-that is, the concur The Lord judge. Sarai made a bine. And this step was taken for a solemn appeal to Jehovah, the cove. declared purpose, and to fulfil the nant God. B3ut she did it in the promise of God. But the wrong was spirit of rashness and peevishnes, in the unbelief which could inot tung mct with self-reproach. 1. C. 200] CHAPTER XVI. 27T hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, n she fled fiomr her face.'7 T And the angel of the LORD found her by a fountain of water in the wilderness, o by the fountain in the way to P Shur. n Exod.2:15. och.25: 18. pExod.15:22. 6. Abram has now another trial of the Angel of the Covenant-the Sechis spirit, and another occasion for ond Person of the Blessed Trinitydisplaying the power of Divine grace the Lord Jesus Christ-as the covein his heart and life. He replies nant name of God is Jehovah. He calmly and fairly, recognizing Sa- is the same Iwho appeared to Moses rai's unimpaired right as mistress out of the bush, Exod. 3: 2, 4, "the of the household, and as his own Messenger of the covenant"-the proper wife, entitled to his affection, Mediator in all the relations of God while he accorded to her the right to the world, who appeared to men to dispose of Hagar as she pleased, under the Old Testament, and di~ Thy maid. Hagar is yet only rected the whole visible theocracy. Sarai's bondmaid. T In thine hand. See ch. 16:7, 11, 13; 18: 14, 17; At thy disposal. ~ Do to her, etc. 19: 24; 21: 17, 18; 22: 11, 13, 14; Heb., Do to her the good in thine 31:11, 13; 32: 25-30; 48: 15, 16; eyes. Sept., Treat her as is best to Exod. 3: 2, 4, 6, 14-16; 23: 20-23; thee. Though all his future hopes 32: 34; 33:14, 15; Josh. 5: 14; stood now bound up in this son of 6: 2; Judg. 6: 11, 14, 15, 18, 22; Hagar, yet he was ready even to 13: 3, 6, 21, 22, etc. And it will be give up this child for the peace of seen that the title is used interSarai, just as he was ready, at a changeably with that of Jehovah. later period, to give up Sarai's son See also Zech. 1: 11, 12; 3: 1, 5, 6; to the command of God. T Dealt 12: 8, where the angel of the Lord hardly. Heb., And Sarai oppressed will be seen to be quite a different her. Jew. Bib., Humiliated her. The personage from "the interpreting ansame word is rendered afflict in ch. gel." The title is employed to de15: 13. Sarai put upon her such note Jehovah as manifested in visigrievances, doubtless, as she could ble, personal form among men. See not bear. And she fled from her Exod. 23: 21. And Jehovah is spopresence. There was overbearing ken of as a distinct person from the and severity on the part of the mis- angel of the Lord, who is also called tress as well as insolence on the part the Lord (Jehovah.) The phraseoloof the servant. How much of the gy indicates to us a certain inherent jarring and conflict in households plurality within the essence of the between housekeepers and domestics one only God, of which we have had comes of indiscretion and petulancy previous indications, (ch. 1: 1, 26; on the part of the former. The 3: 22.) It would seem to denote the loud complaint about servants some- revealer of the Godhead in angelic times has its root in the temper of form. In this paragraph " the angel the employers, especially in the lack of Jehovah" is called "Jehovah," of domestic piety, and in the preva- vs. 13. And he appears in such calence of personal pride and overbear- pacities of predicting and promising ing. as belongs to God alone. ~ By the 7. The angel of the Lord-of Jeho- fountain on the way to Shur. Hagar sah. This is the first occurrence of seems to have made her way to. this remarkable title in the Old Tes- wards Egypt, as if aiming to return tament.. It is found thirty-three thither. Her route lay from Hebron Utaes besides, and plainly designates through the wilderness of Shur 2$8 GENESIS. [B. C. 2006 8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. 9 And the angel of the LORD said unto her, Return to thy mistress, and q submit thyself under her hands. 10 And the angel of the LoRD said unto her, rI will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, s and shalt call his name Ishmael; because the LORD hath heard thy affliction. qTit. 2:9; 1Pet. 2: 18. rch. 17:20; 21:18; 25:12. sch. 17: 19; Matt.1: 21; Luke 1: 13, 31. which stretched from the southwest like Lot, she would bitterly rue her corner of Palestine to the head of departure, if she had not already the Red Sea. There is a caravan done it-that her expected issue had road through this wilderness or des- no prospect, except as being the son ert to this day. Plutarch describes and heir of Abram-and that, therethe road as leading through deep fore, and on every account,.she sand and a waterless country, about should return. ~ Submit thyself, one hundred and fifty miles. Heb., Humble thyself (the same term 8. Hagar, Sarai's maid. The an- as is used in vs. 6) under her hands gel of the covenant calls the poor -in subjection to her, as her serwanderer by name, designates her vant-making no offensive pretentrue relation as " the maid of Sarai," sions, and casting no reflections on and not the wife of Abram, and asks account of the circumstances which her questions, not for information, had so exalted her in Abram's house. but for drawing out her honest re- Thus Abram was to become a blesply. The answer was honest and sing to her, as to Lot, (ch. 12.) definite, and she recognizes her old 10. The covenant angel now adds and true relation to her "mistress a promise, which is highly calcuSarai" This would indicate some lated to encourage and cheer Hagar. softening of her spirit, left as she It is manifest that the angel claims was to her reflection, and cast out to be Jehovah Himself. He promupon that dreary desert alone, and ises here to do what Jehovah alone now also met by the covenant angel, can perform. Heb., Multiplying 1 who was ready to counsel her, and will multiply thy seed. I will greatly to do her good. If her heart was multiply it. The promise of a vast now humbled so as to own her mis- progeny, such as Abram had thrice tress, ahd cease her proud boasting received. See ch. 17, 20. over her, why might she not return? 11. A son. The hope of a Hebrew She would probably have perished household lay in the son, as the repon the route of weariness and thirst. resentative of the family name, and 9. Return. She was, doubtless, the protector and perpetuator of the reminded that all her honor and family line. A daughter was held happiness must lie in her connexion in small estimation among the Ori. with Abram's household-that she entals. I Ishmael. Heb., God ill did a great wrong to flee from such hear; or, Heard of God. Sept., God religious associations to her heathen hath given heed to thy affliciot. It land-that she could even rather was in (od'e plan to increase the suffer wrong than do wrong-that family pf Abram in the IshmaR BC..2006.] CHAPTER XVI. 279 12 t And he will be a wild man; his hand will be against every man, and every man's hand against him; u and he shall dwell in the presence of all his brethren. t ch. 21: 20. u ch. 25:18. branch, for Abram's sake. This son maelites inhabit Arabia Deserta, is to be trained in the family of the traversing east to the Euphrates, patriarch in order to be capable of north to Syria, west to Palestine, obtaining the measure of blessing and south into the peninsula of Arareserved for him. Here is a memo- bia Proper. They roamed everyrial in his very name of that Divine where in the adjacent districts. And interposition to which his life, first so he might be said to dwell in the and last, would be due. And wheth- presence of (or before) all his brethren. er Hagar distinctly prayed to God or Kuertz reads, To the east of all his not, He heard her groans and sighs, brethren; but this is not the Heand came to her relief for the cove- brew sense. It is Al-penei. The nant's sake. term here for "dwelt" is tabernacle. 12. A wild man. Heb., A ild-ass He shall pitch his tent. And the man. Onk., A wild ass among men. meaning of the clause is-he shall Jew. Bib., A wild ass of a man. As follow his nomadic, roaming life, inthe wild ass delights in the freedom dependently of his brethren, and unof its native deserts, and brooks no subdued by them. His brethren restraint, so shall he be-" used to the may mean the other branches of the wilderness, she snuffeth up the wind Abrahamic household-the Midianat her pleasure," (Jer 2:24,) and ites, Edomites, and Israelites; or it "in the desert they go forth to their may include all people. And this is work, rising betimes for a prey, the the history of this wonderful people, wilderness yieldeth food for them that they have seated themselves and for their children," (Job 24:5.) down where they have pleased, and See also Job 39:5, 6. These are have not been subjugated by their the wild roaming Bedouin Arab brethren. And their history is justtribes of the desert, the descendants ly claimed as a clear confirmation of of Ishmael. [ His hand (will be) the truth of the Mosaic record. against every man, etc. Their proverb " Every addition to our knowledge is, "In the desert every one is every of Arabia and its inhabitants," says one's enemy." The tribes are known Kalisch, "confirms more strongly as given to plunder; and around the the Biblical statements. These IshDead Sea, travellers must bargain maelites became formidable in hiswith their shiekhs at Jerusalem at tory under the name of Saracens. so much per head, to guarantee them They marched out to curb the world against their depredations. In such to their dominion, and to force the case a bevy of the men-a dozen or nations to their faith; they inunmore-is detailed as a guard, who dated Persia, the districts east of the accompany the sheikhs to protect the Caspian Sea and India; they carried travellers. Our company was at- their victorious arms into Syria and tended by such a squad of these Egypt, and the interior of Africa; tawny, wiry creatures, who went they occupied Spain and Portugal, skipping up the' hill-sides, armed Sicily and Sardinia, and have bewith their long muskets, and often yond their native tracts, ascended firing at game which they might more than a hundred thrones. Almeet. The protection, purchased at though they sent presents "r incense five dollars per head for each travel- to Persia, and of cattle to Jehoshaler, is never violated. These Ish- phat king of Judah, they were never 280 GENESIS. [B. C. 2000, 13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him w that seeth me? 14 Wherefore the well was called x Beer-lahai-roi; behold, it is Y between Kadesh and Bered. 15 r And z Iagar bare Abram a son: and Abram called his son's name, which Hagar bare, a Ishmael. w ch. 31: 42. x ch. 24: 62; 25: 11. y Num. 13: 26, z Gal. 4: 22. a vs. 11. subjected to the Persian empire. And this may express a similar senThey are expressly mentioned as in- timent-either of surprise at having dependent allies. Nor had the As- seen God, and survived the sight, or syrian and Babylonian kings more at having been permitted to see than transitory power over small even the hidings of Himself. Geportions of their tribes. Here the senius, Tuch, Knobel, etc. take the ambition of Alexander the great and former view. Sept., For I have of his successors received an in- plainly seen Him that appeared unto superable check, and a Roman ex- me. Syr., Behold 1 have seen a vispedition in the time of Augustus ion after He saw me. Benisch; Do I totally failed. The Bedouins have even still see (live) after seeing (God?) remained essentially unaltered sifice So Gesenius; Do I then here see (live) the times of the Hebrews and the also after the vision (to wit, of God.) Greeks." These Arab tribes justify The term rendered "here," (says Getheir robberies by referring to the senius in his Thesaurus,) " properly treatment of their ancestor Ishmael, means a striking of the foot on the and his wilderness heritage, as ground, as indicating the source though he had free permission to whence the speaker sprung. seize all he could find there. 14. Wherefore the well. Heb., One 13. Name of the Lord. Heb., The called (to) the well. (Every onename of Jehovah. ~ Thou God seest people called it) it was called. The me. Heb., Thou (art a) God of see- well of a living one seeing (God.) The ing-of vision-or of visibility-who well of one seeing (God) and livingrevealest thyself. As her son was to Benisch. Or, The well of the living one, be called, The Lord hath heard-or my Seer. Or, The fountain of the Heard of God, so here she calls the living who beholds me.-Kurtz. Or, name of Jehovah who spake with her " Well of life of vision, i. e., of life (the covenant angel) Thou God of after a vision of God," (Judg. 6: 22.) vision. God sees as well as hears, The site of this well has lately been or shows Himself-like "Peniel- discovered. Its present name is the face of God," (ch. 32:30.) The MIai-lahhi-Hagar - (~Mai meaning idea, most probably, is, Thou art a water, as Beer means well.) It lies God that graciously revealest thyself. about twelve miles from Kadesh, on "In the mount the Lord shall be the great road from Beersheba to seen." ~ Looked. The idea is here Jebel es Sur. Near it is a ruin, now expressed which prompted the name. called Beit Hagar (house of Hagar) Heb., Have Iindeed here seen after the - Williams' Holy.City. Throughout vision; or, The back parts of m y seer the patriarchal history this naming -of Him who saw me. See Exod. of localities by such significant, 33:23. In Exod. 33: 20, God de- memorial names is common and clared to Moses that "no man should interesting. Such a well or stone see His face all ve." And it was only was a traditional remembrancer His back that He would show him. of great religious events, calcu. fB CC. 1994.] CHAPTER XVII. 281 16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram. CHAPTER XVII. AND when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, b I am the Almighty God; C walk before me, and be thou d perfect. a ch. 12:1. bch. 28: 3; 85; 11; Exod. 6:3; Dent. 10: 17. cch. 5:22; 48: 15; 1 ings 2: 4; 8: 25; 2 Kings 20: 3. d ch. 6: 9; Deut. 18: 13; Job. 1: 1; Matt. 5: 48. lated to preserve the history, and vah last appeared to him, and his hand it down, instead of books and faith that was "counted to him for records. righteousness" has been undergoing 15,16. Fourscore and six. Heb., The a severe but silent test. It now apson of foiurscore and six years. Ha- pears that the natural defect which gar returned into the house of Abram, Sarai had planned to relieve by the to whom she communicated the Di- substitution of Hagar in her stead, vine vision. Here the prophecy of was to be met, not by that carnal the angel was realized. She bore a expedient, but by the almighty son, who was called Ishmael. But power of God. That which could the text states, with a marked dis- not be reached by nature was to be tinctness, that she bare this son to secured by promise, in the miracuAbram, and that Abram gave him lous seed, thus pointing forward to the name Ishmael. The patriarch Jesus of Nazareth. Therefore the believed that this son of Hagar-was time has come when, after having the promised and long-desired off- first allowed the unbelieving spirit spring, through whom he was to be to make proof of human expedients a blessing to later generations. He (1 Cor. 1: 20), God will show Himwas, therefore, anxious to mark him self again, and place the fulfilment as his son; and he did this by giv- on the basis of the promise alone, ing him the name appointed by the (Gal. 3: 18.) The covenant, thereangel. See Kalisch. But the patri- fore, must now be solemnly and forarch must wait yet fourteen years mally SEALED. Abram can as yet before the son of promise-the cove- see no prospect of the fulfilment, nant son Isaac-shall be granted to except in the person of Ishmael (vs. him. Then also Ishmael is cast out 18.) But God assures him that "in with his mother at the' stern de- Isaac shall thy seed be called," vs. mand of Sarai, but is met again and 19, 21; while Ishmael should not be saved from a death in the wilder- overlooked. This may be regarded ness by the same angel of the cove- as the second stage of the covenant. nant, (ch. 21.) 1. Ninety and nine years old. Heb., Son of ninety and nine years. CHAPTER XVII. This was thirteen years after Ishmael's birth, when the record is ~ 38. SECOND STAGE OF THE COVE- careful to fix his age at eighty-six NANT-COVENANT SEALED —CIR- years, ch. 16:16, thus keeping in CUMCIrSlN-ABRAHAM, SARAH. view the several stages of the patriarch's history under the special treatThe time is now at hand when ment of his covenant God. ThJe the covenant son is to be born to Lord appeared. Heb., Jehovah. Al. Abram and Sarai. Thirteen years ready Jehovah, the covenant God, the patriarch has waited since Jeho- had appeared thrice to Abram: first, 282 GENESIS. [B. C. 199A 2 And I will make my covenant between me and thee, and e will multiply thee exceedingly. 3 And Abram ffell on his face: and God talked with him, saying, e ch. 12: 2; 13: 16; 22: 17. fvs. 1T. to simply assure him that he should agement to the timid. Here it is be blessed, and become a blessing something further-a direction for (ch. 12: 7); second, to promise to the conduct. The one is rather negahim a numerous progeny, as the tive, the other positive. " Trust in dust of the earth (ch. 13: 16); third, the Lord, and do good, so shalt thou to repeat this assurance, and to liken dwell in the land, and verily thou the number of his seed to the stars shalt be fed." Enoch and Noah walkof heaven (ch. 15:5.) The third ed with God, and were perfect in vision was confirmed by a solemn their generations. To wealk before ceremony of sacrifice, in which God God, is to "set the Lord always beappeared as the sole contracting fore one's face," to walk, "as seeing party, granting to Abram uncondi- Him who is invisible," to "walk in tionally the covenant blessings, with- the light of the Lord." ~ And be out requiring anything on his part. thou perfect. Not merely honest Now, however, Abram is to enter and sincere, but holy, for God is into the solemn covenant stipula- holy; and holy as God is holy. God tions, and to receive "the sign and can require nothing less than a perseal of the righteousness of the faith fect obedience, else His law would which he had, yet being uncircum- be imperfect, and would allow of sin. cised," (Rom. 4: 11.) In the pre- See ch. 5: 24; 6: 9, notes. There is vious form or stage of the cove- a hint here that Abram should aim nant, the blessing was chiefly that at a steadfast devotedness to God, of the land; in this stage it is of the relying fully on His word, and not seed. And this may be regarded as trusting in carnal expedients. "The a first step taken in the fulfilment. foundation of the Divine calling is a Accordingly, new names are now to gratuitous promise. But it follows be given to Abram and Sarai, which immediately after, that they whom is significant of a new state of things, He has chosen as a peculiar people and a new character and career. to Himself should devote themselves Ir Thye Almigh7ty God. Heb., El to the righteousness of God," (Rom, Shaddai. This is the name which 6: 13.)-Calvin. expresses God's almightiness, and by 2. 1 will make my covenant. This which He says He was known to the is not the term for making a covepatriarchs, rather than by the cove- nant at the outset, which is in the nant name " Jehovah," (Exod. 6: 3.) Heb., to cut a covenant, (see ch. 15:18.) This name is found six times in But the verb means, I will grant, or Genesis, and thirty-one times in the fix-establish my covenant-already book of Job. EL means strong, un- formally expressed. Here it was to shaken, absolute; SIADDAI, the Un- be sealed, and thus far executed as changeable, Invincible. This com- an instrument already signed by pound name, in both parts, expres- God in the former transaction, but ses the Divine majesty and all-suf- now to receive His codfirmnatory ficiency, and impresses us with His SEAL. ~ Multiply thee exceedingly sovereign ability to perform all that Here the covenant blessing is the He had promised. " Walkb- before seed, which is a higher and further me. At the former stage the ad- stipulation than that of the land. dress was, Fear not, as an encour- 3. Fell on his face. This shows B. C. 1994.] CHAPTER XVII. 283 4 As for me, behold, my covenant is with thee, and thou shalt be g a father of many nations. 5 Neither shall thy name any more be called Abram; but hthy name shall be Abraham; i for a father of many nations have 1 made thee. 6 And I will make thee exceeding fruitful, and I will make k nations of thee; and 1 kings shall come out of thee. 7 And I will m establish my covenant between me and thee, gRom. 4:11, 12,16. h Neh. 9:7. iRom. 4:17. k ch.35: 11. vs. 10; ch. 35:11; Matt. 1: 6, etc. m Gal. 3: 17. how profoundly impressed the pa- unto Abram, saying, In thee shall triarch had now become with God's all nations be blessed. sovereign majesty. This oriental 5. Here follows the significant prostration is still the attitude in change of name. Abram means religious worship -to fall on the high father, or father of ealtation. hands and knees, and almost touch In the new name the letter H is inthe ground with the forehead. serted from a word meaning multi-' And God talked with him. Heb., tude, and so it comes to mean father cS)ake with him. of multitude, (Rev. 2: 17.) The new 4. God here repeats the great, high name was understood to indicate a covenant grant. it As for me. This new stadium in his history, and a is on His part. From vs. 9 He pass- new era in his career, comporting.es to Abram's part. God first en- with the name itself. So the name gages Himself to us, and then calls Jacob was changed to that of "Ison us to engage ourselves to Him. rael," meaning Prevailer, in memory A covenant suapposes two parties. of the triumphant wrestling with the But this is a covenant of grace, and angel of the covenant, and as a gratherefore not a bargain as between cious intimation of his future sucmen, but a stipulation and a Gospel cesses in prayer. So also the name command on the basis of:all that Cephas was changed to Peter, and'God has already promised to us. the sons of Zebedee were called Heb., I, lo my covenant is with thee, Boanerges, all significant of what and thou shalt become a father of they were to be and do. T I have many nations. God here lays stress made thee. Heb., I hare given thee, upon the Gospel fact that His cove- given thee to be, or appointed, constinant of grace is the foundation of all tuted thee. his hopes. Were it not that God's 6. Kings shall come out of thee. covenant is with Abram, he would Literally, the twelve chiefs of the have nothing to expect. t Many tribes-the kings of Judah and Isnations. This is, first of all, to be rael-the dukes of Edom-the Saraliterally: granted; that frokn Abram, cen kings in Asia and Africa. And so long waiting for family issue, especially is this to be fulfilled in the many people and nations should church-that all kings shall bow spring forth. And it is also, and in down before the Messiah-the seed a higher sense, to be spiritually real- of Abraham-and that all the faithful ized-in a vast accession of believ- seed of Abraham shallbe made priests ing children to the household of and kings unto God, (Rev. 1: 6.) faith. In him all families of the earth 7. And thy seed after thee. The should yet be blessed. See'Gal. 3:8. Abrahamic covenant includes the The Scripture, foreseeing that God seed of the parent along with himwould justify the heathen through self. "Now to Abraham and his.faith, preached before the Gospel seed were the promises made." Tbh 284 GENESIS. [B. C. 1994, and thy seed after thee, il their generations, for an everlasting covenant; nto be a God unto thee, and to o thy seed after thee. 8 And P I will give unto thee, and to thy seed after thee, the land q wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and r I will be their God. 9 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations. nch. 26: 24; 28:13; Heb. 11: 16. oRom. 9:8. p ch. 12:T; 13:15; Psa. 105:9,11 qch. 23:4; 28:4. rExod.6:7; Lev. 26:12; Deut. 4;3T; 14:2; 26: 18; 29:13. great chief personage contemplated -to put all His attributes and rein the seed is Jesus. "He saith not, sources under contribution for our And to seeds as of many, but as of highest good. And this is not to us one; and to thy seed, which is alone, but to our seed after us, acChrist," (Gal. 3:16.) But the seed cording to the terms of this covedoes also include all who are in nant. (1.) This Abrahamic coveChrist. "So then they which be nant is a covenant of grace. (2.) of faith are blessed with faithful The church was represented by Abraham, (Gal. 3: 9.) This house- Abraham and his house-God's cho. hold feature of the covenant is per- sen ones-and he the father of the petual. It was from the beginning faithful, believing ones. (3.) The the plan of God to propagate His Abrahamic coven-ant-that is,. the church by means of a pious posteri- covenant of grace, is still in operaty; and in His covenant provision, tion, and we live under the new disHe is pleased to compass in His pensation of it, where there is only arms of love not only the parent, a more spiritual unfolding and adbut the infant children also. This ministration of its benefits with more was definitely fixed by the very spiritual seals, suitable to the new terms of the covenant, and in the economy. very form of the covenant seal. 8. Here follows a repetition of the And it has thus always been a fea- land-grant-the earthly Canaan-to ture of the church. And it comes Abraham and his natural seed, and down to us under the New Testa- the heavenly Canaan to Abraham and ment dispensation: "And if ye be his spiritual seed. The natural seed of Christ's, then are ye Abraham's seed Abraham have this title to Canaan, and heirs according to the promise. which is not vitiated by their exclu For the promise is unto you, and to sion from it, and which they may your children," (Gal. 3: 29; Acts 2:39.) yet literally possess, though nothing The seed of Abram according to the is said of this in the New Testa. flesh-the Jewish people-has great ment; and it could, at any rate, be promises as a people, (Rom. 4.) only an inferior item in the coveT An everlasting covenant. By this nant grant. "The meek shall inlarge term, the perpetuity of the en- herit the earth." Here "the temgagement is signified-looking even poral and spiritual are brought to beyond the earthly generations. gether. They are to have the promThe covenant can never fail. So ised land for their perpetual herithe apostle calls it "an everlasting tage, and God is to be their God. covenant," Heb. 13: 20, and its As "an everlasting possession," the blessings are everlasting. T To be reference is to the heavenly Canaan. a God unto thee. There can be no 9. Here God passes to impose higher grant than this, that God be upon Abraham the corresponding a God to us-to give Himself to us covenant obligations. It is part of B. C. 1994.] CHAPTER XVII. 285 10 This is my covenant, which ye shall keep between me and you, and thy seed after thee; 8 Every man-child among you shall be circumcised. s Acts 7: 8. God's grace to us sinners that He statement in Herodotus, that cirdoes not leave us to ourselves, but cumcision was derived from the binds us fast to Himself by gracious Egyptians. But even if it had been and holy obligations. We are to practised among them, this would recognize such obligation as a privi- not hinder its being employed by lege. Family religion is here en- God as a sacred rite, for sealing His joined, and it is enforced by all the covenant. The presumption, howterms of the household covenant. ever, is, that it was not practised The parent who finds his children among other nations generally, as it cared for, and required by God in was meant to be distinctive, and to set His service, and provided for by a mark upon the Hebrew people, sepaHis grace, will surely find a motive rating them from others as the Lord's. to cultivate family piety. It was the badge of nationality, as 10. " God inscribes His covenant well as a sacramental rite, "a token in the flesh of Abraham." —Calvin. of the covenant between God and the l My covenant. The sign or sacra- people," (vs. 11.) It is said to have ment is here called the covenant, been in use among the Ethiopians, because it exhibits the covenant Phenicians, and South Sea Islanpromise, and it is the seal set upon ders; but it is questionable whether the covenant, which makes the cove- it was the same rite, and it may nant good, and so far executes it. have been derived from the Hebrews The covenant stipulation or agree- by tradition. And if, as is mainment is, "Every man-child among tained by some, it was practised you shall be circumcised." So in among the Egyptians before the the Lord's Supper the cup is called time of Joseph, there is here no the New Testament in Jesus' blood, copying of Pagan institutes, but an (Luke 22: 19, 20.) The apostle in- adoption of the rite for important forms us of the true nature of this reasons, and in new connexions, ordinance, and thus of a sacrament, pointing to God and holiness. It is as such, that it is a sign and seal, in plain that it was not in use among the passage in Romans which refers the Egyptians in any such connex to this transaction: "And he re- ion, as here; though it is said that ceived the sign of circumcision, the it was there known as a sacred rite, SEAL of the righteousness of the practised only among those who faith which he had, being yet uncir- were admitted to the mysteries, and cumcised," (Rom. 4: 11.) It is an out- also that it was confined to the ward sign of an inward grace, and a priestly order. If this be so, then seal also, whereby the signature is the Israelites would understand formally attested and authenticated. from its adoption in their case, that As in a deed or instrument of con- they were a kingdom of priests, which veyance, there is first the signature, was the truth which God would and then the seal which confirms it, urge upon them, (Exod. 19: 6.) Yet and in so far executes the instru- it would seem that as this rite was ment. But it ileeds also beyond enjoined upon Abraham about twenthat, to be delivered. And this calls ty years after coming out of Egypt, for the hand of faith. T GCircum- many whom he is now enjoined to cised. It has been contended by circumcise (having come up with some, partly on the ground of a him out of Egypt) would already 286Q GENESIS. [B. C.1994. 11 And ye shall circumcise the flesh of your fo eskin; and it shall be t a token of the covenant betwixt me and you. t Acts T: 8; Rom. 4: 11. have been circumcised there or since ment to God; and also the higher by their Egyptian parents. Besides, truth of the seed of promise which Pharaoh and all his multitudes are Israel was to become, and the miracspoken of as uncircumcised, (Ezek. ulous seed, which was Christ. And 31:18.) This matters little, how- as a seal, it was to authenticate ever. God could appoint the rain- God's signature, and confirm His bow for a sign of His covenant to word of covenant promise, and exeNoah, even though it may have ap- cute the covenant on'God's part, peared in the cloud before. And so making a conveyance of the blessIe could' appoint this rite for His ings to those who set their hand to covenant seal, even though other this seal by faith. In the case of nations had used it, or something the children of believers, the blesslike it, in other connexions. The ing was to be granted to them on idea expressed in circumcision was, the faith of the parents; and it (1.) To mark Israel as a seed of might be expected, in the very act promise, and through them to point of performing upon them the painto the coming One-the seed, which is ful rite which marked them in their Christ. (2.) To point to Him as the flesh, as the Lord's. Under the New miraculous seed, who does not, and Testament economy of the same cannot come by natural generation, covenant of grace-after "tthe seed" because of the natural corruption had come-the seal is more adapted which is here intimated. (3.) It im- to the more spiritual dispensation, plies that by this badge of the cove- but it is of the same general import nant, one's, life and his generations as regards dedication and regeneramay be regarded as the Lord's, dedi- tion and sanctification. It is now cated to him, "bearing in his body significant of birth, generation, but the marks" of the dedication, so of the higher birth —from above-of that in all his earthly relations he is the spirit-regeneration-in order to to remove the impurity, and circum- entrance into the church or kingcise the foreskin of his heart, Lev. dom of God. It now marks the pro26:41; Deut. 10: 16; 30:6; Jer. fessed believers and their seed by 4: 4; 9: 25, and present the body, a this ordinance of the visible church. sacrifice of the life, holy, acceptable And so it is a seal of the samle houseto God. It was thus of the same hold covenant. As such it was pracgeneral import as the New Testa- tised by the apostles in the early ment seal of baptism. It was a put- church. Acts 16: 33, the jailer " was ting off of the impurities of the car- baptized, he, and all his, strai7ght.. nal nature, and thus denoted sancti- way." Acts 16: 15, Lydia was bapfication at the seat and fountain of tized, and her household, while cirmanhood. Flesh-mortifying - was cumcision was set aside as not bindalso set forth —repentance. And ing upon Gentile converts, (Acts while it signified that everything 15: 24, 28, 29.) which is born of man is polluted, it 11. A token. Heb., (A sacramenalso showed that salvation would tal) sign, setting forth the truth conproceed from the blessed seed of veyed in the covenant, and a badge Abraham, "which is CHRIST," (Gal. also of the nationality of the cove3:16.) As a sign, then, it is in- nant people. "It is worthy of retended to set forth such truths as mark, that in circumcision (after these, of repentance, and flesh-mor- Abraham himself) the parent is the tifying and santification, and devote- voluntary imponent, and the child B. C. 1994.3 CHAPTER XVIL. 287 12 And he'that is eight days old - shall be circumcised among you, every man-child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. 13 He that is born in thine house,, and he that is bought with u Lev. 12; 38 Luke 2: 21; John7: 22; Phil. 3: 5. merely the passive recipient of the our work is done, and our obedience sign of the covenant. Hereby is rendered. But the eighth-day Sabtaught the lesson of parental respon- bath, the first day of the new week, sibility and parental hope. This is signifies that we are first to rest in the first formal step in a godly edu- Christ, and then go forth to our cation, in which the parent acknowl- work. Mark the language, "After edges his obligation to perform all eight days," (John 20: 26.) This the rest. It is also, on the com- rite was to be performed on the mand of Gods the formal admission eighth day after birth, even though of the believing parent's offspring the day came on a Sabbath. All into the privileges of the covenant, creatures newly born were regarded and cheers the heart of the parent as unclean for seven days, and might in entering upon the parental task. not sooner be offered to God, (Lev. This admission cannot be reversed 12: 2, 3; 22: 27.) Under the old covebut by the deliberate rebellion of nant, as everything pointed forward the child. Still farther, the sign of to Christ the God-man-Son of man the covenant is to be applied to -so every offering was to be a male, every male in the household of and every covenant rite was properAbraham. This indicates that the ly enough confined to the males. servant or serf stands in the relation The females were regarded as acting of a child to his master or owner, in them, and represented by them. who is therefore accountable for the Under the New Testament this dissoul of his serf as for that of his- son. tinction is not appropriate. It is It points out the applicability of the not "male and female," (Gal. 3: 28; covenant to others, as well as the Col. 3:11.) ~ Born in the house. children of Abraham, and therefore Here the rite is enjoined in case of its capability of universal extension household servants or slaves who when the fulness of time should were born in t!he house — a class come."- urphy. often so described, (vs. 13.) The 12. Eight- days old. Heb., Son of last phrase qualifies the whole foreeight days. The time is here speci- going. The Heb. reads, "And a son fled. It is significant. It was after of eight days shall be circumcised to a week's round, when a new period you. Every man-child in your genwas begun, and thus it was indica- erations-the one born in the house tive of starting anew upon a new -and the purchase of (silver) money life. The seventh day was a sacred -of every son of a stranger who is day. And this period of seven days not of thy seed" - showing that was a sacred period, so that with the those " born in the house" refer to eighth day a new cycle was com- such as were not their own children, menced. Besides the eighth day, but "of strangers." and the day after the Sabbath-day 13. Must needs be. Heb., Shall be. was also sacred, in other connexions, Here this injunction as to household as foreshadowing the Christian Sab- slaves-born in the house, or purbath. The old Sabbath was the last chased-is repeated, for it needed to day of the week, signifying that we be impressed upon them, and it might c(al rest, under the law, only after else be omitted. But it was a secidal 288 GENESIS. [B. C. 1994. thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul w shall be cut off fiom his people; he hath broken my covenant. w Exod. 4: 24. feature of God's plan to show all This was sometimes accompanied along to the Hebrews that this par- with the sentence of death, (Exod. ticularism which chose them from 31:14.) In the wilderness the Isother nations, and separated them raelites seem to have omitted the to God as His covenant people, was ordinance, as being themselves under in order to universality, and to an a temporary suspension of covenant extension of the_ covenant blessings relations, and the omission was visto all people. ited with special Divine chastise14. Here follows the penalty of ments, Num. 14:22-24; Josh. 5:5, 6. neglect in this covenant rite. T That See Lev. 17: 10, where the phrase soul. Heb., That person. The Sept. seems to refer to temporal death. and Sam. add, "on the eighth day." Compare Exod. 31: 14. The phrase So far as parents were concerned, is used about twenty times in this this penalty would lead them to sense. This punishment is often decarefully observe this rite for their nounced against the most grievious children's sake. This motive is also crimes under the law. It signifies urged under the Gospel. " Repent that all the evil should overtake the and be baptized every one of you in transgressor, from which, through the name of Jesus Christ, etc., for God's covenant, he was defended. the promise is unto you and to your It was open to every one to become children," (Acts 2, 39.) Parents are his accuser and procure his death. exhorted to repent and come into And even if he escaped this, he lived the church for their children's sake, in continual fear that God might, in because they are admitted to a share some immediate manner, bring the in the covenant blessing. Neither punishment upon him, (Exod. 4:24.) circumcision nor baptism is a saving Hence we find that in the case of ordinance. Nothing, of course, is some this threatening was followed here said of children perishing for by death, (Num. 15: 30, 31.) Some lack of baptism under the New Tes- of the Jewish authors understand tament, though the plain duty of this phrase to include even a tempothe Christian parent is to have the ral and eternal damnation. Some child designated and acknowledged greatly mistake who think they can, as one of the visible membership, with impunity, neglect the sacraand entitled to this high privilege. ment either of baptism, or of the There is neither hereditary regen- Lord's Supper, and what Christ has eration nor baptismal regeneration appointed for our strengthening and anywhere taught in the Scripture. salvation, how can we neglect, and But the parent has strong encour- prosper? "With the mouth conagements to Christian fidelity, and fession is made unto salvation." God binds Himself especially to bless ~ Broken my covenant. Chald., the means that Christian parents Hath made void my covenant. Sept., use for their children's salvation. Hath (scattered) frustrated my coveO Cut of from among his people. nant. This phrase, first of all, means exclu- 15. Sarai. The etymology of this sion from the covenant membership name is not clear. It is commonly ant1 treatment as a Gentile or alien. understood to mean "my Princess," B. C. 1994.] CHAPTER XVII. 289 15 ~T And God said unto Abraham, As for Sarai thy wiFe, thou shalt iot call her name Sarai, but Sarah shall her name be. 16 And I will bless her, x and give thee a son also of her: yea, I will bless her, and she shall be a mother Y of nations; kings of people shall be of her. 17 Then Abraham fell-upon his face, zand laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? 18 And Abraham said unto God, O that Ishmael might live before thee x ch. 18: 10. y ch. 35: 11; Gal. 4: 31; 1 Pet. 3:6. z ch. 18: 12; 21: 6. and Sarah "Princess," in general. 17. Abraham, who at first had fallen Ewald takes it to be an adjective upon his face in devout reverence form meaning contentious. Fiirst and awe of God's majesty, now falls renders it tyrannical. Kurtz agrees on his- face in mingled adoration, aswith Iken, that it means nobility; tonishment, and joy. Onk., Rejoiced. while Sarah means to be fruitful. Targ. Jer., Mlarvelled. See Psa. This agrees with the context, vs. 16, 126:1, 2; Job 8:21. See ch. 18 12, "She shall become nations." The 13. The son was called "Isaac," Gr. has it Sarra. Some make the'meaning " laughter,") vs. 19, by Difinal h to mean here the same as in vine direction. The context shows the name Abraham-a multitude- that there was here nothing like and so it would mean princess of a contempt or derision of God's word, multitude. " God gives the name but quite the contrary. " Shall it be before the thing signified, as a sup- so indeed." Can this be? This that port to weak faith." was only too good to be thought of, 16. A son also of her. This was and too blessed a consummation of the first positive declaration of Sa- all his ancient hopes, to be now at rah's part in the covenant as mother this late day so distinctly assured to of the promised seed. So she is to him by God Himself. Yet it would become the mother of nations and of not be wonderful if he also in his kings. This assurance was contrary laughter expressed a hidden doubt of to all their expectations, and to all what seemed in itself so absurd, so natural prospects. It was therefore ridiculous in its more natural asa challenge for their faith in the pects. And if so, then we can also simple word of promise. "Against understand his meaning in the enhope Abram believed in hope that suing passage. he might become the father of many 18. 0 that Ishmael. As if lie yet nations," etc., (Rom. 4: 18, 19.) It cleaved to Ishmael, whom hle had was not fit that the mother of the already in hand, and would be concovenant people, who was to teach tent if he could enjoy the Divine His name and to propagate His re- favor as the covenant son. Doubtligion, should be a foreign-born less, he had rested his hope of the maid like Hagar. ~ She shall be. promise very much upon this son of Hleb., She shall become nations. Gr., the bondwoman, and had become lie shall be. See vs. 6. The bond- used to the idea that the blessings of maid was not the proper one to be the covenant were to come through the mother of the covenant seed. him. Or, it may be that he sees in God would extend her preeminence this promise of a new son and heir far and wide, which in her former only a- rejection of Ishmael, so that name had been restricted. his first feeling after the surprise is 290 GENESIS. [B. C. 1994. 19 And God said, a Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after hin. 20 And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and b will multiply him exceedingly: ctwelve princes shall he beget, d and I will make him a great nation. 21 But my covenant will I establish with Isaac, e which Sarah shall bear unto thee at this set time in the next year. 22 And he left off talking with him, and God went up from Abrahan. 23 t And Abralham took Ishmael his son, and all that were a ch. 18:10; 21:2; Gal. 4:28. b ch. 16:10. c ch. 25: 12-16. d ch. 21:18, e ch. 21: 2. to plead for him. X Live before thee. and fear. But the salvation of manBe a sharer in the Divine favor and kind was to proceed not in the chanin the covenant blessings, and not nel of earthly conquest and granbe cast off. This is a natural out- deur, but of spiritual gifts. burst of parental anxiety. All the 21. But. The higher distinction greater, perhaps, as he seemed the and stipulation is reserved for Isaac, unfortunate son. the son of the free woman-the cov19: Indeed. Heb., b=. But in- enant son-the son of promise. His deed. An emphatic term, as if to blessings should be preeminent, as deny the contrary thought, couched, the channel of blessing to all nations, perhaps, in Abraham's plea for Ish- while Ishmael should be a marauder mael. " You need not doubt it. In- and despoiler of all. " In Isaac shall deed, on the contrary, Sarah is bear- thy seed be called." He is the son ing thee a son." ~[ Isaac. Heb., of the house, the other is the serLaughter. Referring to the laugh vant. He is the type of the regenof Abraham as more of joy than of erate-born of God-type of the incredulity. T lMy covenant. This evangelical, as distinct from the was to be the covenant son-the son other, the legal. He is the son of promise-the type of Christ-the given by promise, not coming by channel of blessing to the nations. nature. And he is also the type of As it is written, " In Isaac shall thy the miraculous seed, which is Christ, seed be called," (Rom. 9:7.) (Gal. 4: 27-29.) T This set time. 20. As for Ishmael. Meanwhile This time next year. See ch. 21: 2. Ishmael should not be cut off. God's 22. God went up. Chal., The glory covenant with Isaac should not lead of the Lord went up. The shekinah to the rejection and exclusion of Ish- -the symbol of the visible presence mael. He should also enjoy the Di- of God. But the Heb. expresses the vine favor. Abraham's prayer for fact that God was personally preshim was heard. His blessings were ent, revealing Himself in some visito be chiefly temporal. He should ble form, (vs. 1.) become great and powerful-occupy 23. Abram's obedience to God's largedistricts; twelve princes should injunctions, and his observance of descend from him-as twelve from the sacramental ordinance, is now Jacob (ch. 25: 12-16) and the dread recorded. (1.) He did it thoroughly of his name should inspire respect and fully, omitting none of all his B.C. 1994.] CHAPTER XVII. 291 born in fis house, ana all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin, in the self-same day, as God had said unto him. 24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26 In the self-same day was Abraham circumcised, and Ishmael his son; 27 And fall the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. f ch. 18:19. house. Every male among them- coming forward to the full benefits his children and servants all under of the Christian church, (vs. 25.) his roof, (vs. 23.) (2.) He observed (4.) It was a household dedication. the rite in his own person, not mak- The aged patriarch and the youthing it a duty for others and for all ful son, and all the men-servants, but himself, but including himself no matter how they came into the with the others. And this he did household, were thus marked as at his advanced age, when he was sharers in the covenant, and the panearly a hundred years old, (vs. 24.) triarch's house was stamped in their Aged piety is beautiful, and has the very flesh as the Lord's, (vss. 26, 27.) Divine blessing in large measure. Domestic piety is beautiful. The (3.) He commanded his children and passover and circumcision were both his household after him, that they of them household seals, and so are might keep the way of the Lord, baptism and the Lord's Supper. (Gen. 18: 19.) This boy of thirteen Everywhere there are the simple years of age, poor Ishmael, might elements-a little bread and wine, have claimed to judge for him- and a little water-and what doth self, if he had been so trained as hinder? (Acts 8:36.) And God is to be left to himself. This is the faithful. Christ is the Head of His age at which a boy became a son of house, as the covenant Son in the law, and was regarded as of age whom we have all blessings. Pato take the sacrament of the pass- rental fidelity God covenants to over-twelve to thirteen years of bless. "For I know Abraham, that age. Jesus went up to the passover he will command his children and at twelve. Ishmael was now thir- his household after him, and they teen. Children, when they come to shall keep the way of the Lord to such years of discretion, should be do justice and judgment, that the taught their duty in regard to as- Lord may bring upon Abraham all uaming sacramental obligations, and that He hath promised," (ch. 18:19.) APPEND IX. The recent work of Keil and De- stamp of Mosaic origin, both in litzsch, on the Pentateuch, has fallen substance and in style. All that into the hands of the author since has been adduced as proof of the the foregoing pages were written, as contrary by the so-called modern also certain other late productions; criticism, "is founded either upon from which a few supplementary misunderstanding and misinterpreNOTES are here appended, without tation, or upon a misapprehension of burdening the running comments, the peculiarities of the Semitic style and too valuable to be omitted. of historical writing, or, lastly, upon doctrinal prejudices, in other words, upon a repudiation of all the superINTRODUCTION. natural characteristics of Divine revelation, whether in the form of mirOn the important point of the acle or prophecy. The Pentateuch Mosaic authorship, it is argued sum- answers all the expectations which a marily thus: study of the personal character of " The five Books of Moses occupy Moses could lead us justly to form of the first place in the Canon of the any work composed by him. In him Old Testament, not only from their the patriarchal age terminated, and peculiar character as the foundation the period of the law began-conseand norm of all the rest, but also be- quently we expect to find him as a cause of their actual date, as being sacred historian, linking the existing the oldest writings in the Canon, and revelation with its patriarchal and the groundwork of the whole of the primitive antecedents. As a mediaOld Testament literature-all the tor of the law he was a prophet, and historical, prophetical, and poetical we expect from him therefore an inworks of the Israelites subsequent comparable prophetic insight into to the Mosaic era, pointing back to the ways of God, in both past and the law of Moses as their primary future. He was learmed in all the source and type, and assuming the wisdom of the Egyptians-and a existence, not merely of the law it- work from his hand would therefore self; but also of a book of the law, show, in various intelligent allusions of precisely the character and form to Egyptian customs, laws and inciof the five Books of Moses." dents, the well educated native of 2. " The internal character of the that land; Gen. 40:16; 41:14; 44:5; book is in perfect harmony with this 50: 2, 3, 26; Exod. 2: 3; 7: 8 to indisputable fact that the Pentateuch 10:23; 22: 19; Lev. 18: 23; 20: 15, is as certainly presupposed by the 16; Numb. 13: 23; 11: 5; Dent. whole of the post-Mosaic history as 11: 10, 11; 25: 2, 3; 7: 15; 28: 27; the root is by the tree. For it can- 35: 60. It also presents so many not be shown to bear any traces of marks of the Mosaic age and the post-Mosaic times and circumstances. Mosaic spirit that it is a priori probOn the contrary, it has the evident able that loses was its author. How APPENDIX. 293 admirably, for example, was the way distinctly stated at the conclusion of prepared for the revelation of God the Pentateuch in Deut. 31:9, 24. at Sinai by the revelations recorded This testimony is confirmed by Deut. in Genesis of the primitive and patri- 17: 18; 28: 58, 61; 29: 21; 30:10; archal times! 31: 26.-Keil and Delitzsch. There is also the unity of plan that we might expect, and the childlike simplicity of style; with an an- HISTORICAL CHARACTER OF tiquated feature, which is common THE PENTATEUCH. to all the five books, and distinguishes them essentially from all the Of the reality of the Divine reveother writings of the Old Testament. lations, accompanied by miracles and There are also express statements prophecies, the Christian (i. e., the that the Pentateuch was written by believing Christian,) has already a Moses himself; Exod. 17: 14; 24: 3, pledge in the miracle of regenera4, 7; (see 20: 2-17;) ch. 21 to 23; tion, and the working of the Spirit ch. 34: 27; Numb. 33: 2. It is true in his own heart. We have here, as that these statements furnish no di- historical facts, the natural miracles, rect evidence of the Mosaic author- and the testimony of eye witnesses, ship of the entire Pentateuch. But ensuring their credibility, in the from the fact that the covenant of case of all the events of Moses' own Sinai was to be concluded, and actu- time-that is, of all in the last four ally was concluded, on the basis of a books of Moses. The legal code written record of the laws and priv- contained in these books is now acileges of the covenant, it may be in- knowledged by the most naturalistic ferred, with tolerable certainty, that opponents of biblical revelation to Moses committed all those laws to have proceded from Moses, so far as writing, which were to serve the its most essential elements are conpeople as an inviolable rule of con- cerned; and this is, in itself, a simduct towards God. And from the pie confession that the Mosaic age is record which God commanded to be not a dark and mythical one, but made of the two historical events falls within the clear light of histoalready mentioned, it follows unques- ry. The historical events of these tionably, that it was the intention of books contain no traces of legendary God that all the more important transmutation, or mythical adornmanifestations of the covenant fidel- ment of the actual facts. Cases of ity of Jehovah should be handed discrepancy, which some critics have down in writing in order that the adduced as containing proof of this, people, in all time to come, might have been pronounced by others of study and lay them to heart, and the same theological school to be their fidelity be thus preserved to- quite unfounded."-Keil and Dewards their covenant God. That litzsch. Moses recognised this Divine inten- The biblical account of the creation, and for the purpose of uphold- tion can also vindicate its claim to ing the work already accomplished be true and actual history, in the through his mediatorial office, com- presence of the doctrines of philosomitted to writing, not merely the phy, and the established results of whole of the law, but the entire natural science. So long, indeed, as work of the Lord in and for Israel- philosophy undertakes to construct in other words, that he wrote out the universe from general ideas, it the whole Pentateuch in the form in will be utterly unable to comprehend which it has come down to us, and the creation. But ideas will never handed over the work to the nation explain the existence of things. before he departed this life, that it Creation is an act of the personal might be preserved and obeyed, is God, not a process of nature, the de 294 APPENDIX. velopmen of which can be traced to this section Jehovah Elohim is ex the laws of birth and decay that pressive of the fact that Jehovah is prevailed in the created world." God, or one with Elohim. Hence "The bible also mentions two Elohim is placed after Jehovah-for events of the primeval age, whose the constant use of the double name effect upon the form of the earth, is not intended to teach that Elohim, and the animal and vegetable world who created the world, was Jehovah, no natural science can explain. but that Jehovah, who visited man These are, (1.) The curse pronounced in Paradise, who punished him for upon the earth in consequence of the the transgression of His command, fall of our race, by which even the but gave him promise of a victory animal world was made subject to over the tempter, was Elohim, the f0opa; (Gen. 3: 17; Rom. 8: 20;) same God who created the heavens and, (2.) the flood, by which the and the earth. earth was submerged, even to the "Jehovah, therefore, is the God of tops of the highest mountains, etc. the history of salvation. This is not " Hence, if geological doctrines do shown in the etymology of the name, contradict the account of the crea- but in its historical expression, (see tion contained in Genesis, they can- ch. 12, ch. 15: 7. The preparation not shake the credibility of the for redemption commenced in ParaScriptures."-Keil and Delitzsch. dise. To show this, Moses has introduced the name of Jehovah into the history in ch. 2, and has indicated SOURCES. (lntroductionz p. 34.) the identity of Jehovah with Elohim, not only by the constant asso"That the hypothesis which traces ciation of the two names, but also by the interchange of the two names of the fact that in the heading (vs. 4,) Glod in Genesis to different docu- he speaks of the creation described ments does not suffice to explain the in ch. 1, as the work of JEHOVAH occurrence of'JEHOVAH ELOHIM' ELOHIL." —Kei and Delitzsch, pp. in ch. 2:4 to 3:24, even the sup- 75, 76. porters of this hypothesis cannot possibly deny. Not only is God call- CHAPTER I. ed Elohim alone in the middle of this section, viz., in the address to the 1. Bara (in Kal.,) means always serpent-a clear proof that the inter- to create, and is applied only to a change in these names has reference Divine creation-the production of to the difference in their significa- that which had no existence before. tions-but the use of the double It is used for the creation of man, name, which occurs here twenty (vs. 27; ch. 5: 1, 2,) and of every times, though rarely met with else- thing new which God creates, whethwhere, is always significant. In the er in the kingdom of nature (Numb. Pentateuch we only find it in Exod. 16:30,) or of grace, (Exodus 84:10; 9: 80. In the other books of the Ps. 51:10. Old Testament in Sam. 7: 22, 25; 5. THE FIRST DAY = day one. 1 Chron. 17: 16, 17; 2 Chron. 6: 41, Like the numbers of the days which 42; Ps. 84:8, 11; and Ps. 50:1,. follow, it is without the article, to where the order is reversed, and in show that the different days arose every instance it is used with pecu- from the constant recurrence of liar emphasis, to give prominence to "evening and morning." It is not the fact that Jehovah is truly Elohi, till the sixth and last day that whilst in Ps. 50: 1, the Psalmist ad- the article is used, (vs. 31,) to indivances from the general name El cate the termination of the wcrk and Elohim to Jehovah, as the per- of creation upon that day. It is tc sonal name of the God of Israel. In be observed that the days of crea APPENDIX. 295 tion are bounded by the coming on of the animals, though natural science.evening and morning, and they are could neither demonstrate the fact, not reckoned from evening to even- nor explain the process.-Keil and ing, but from morning to morning. IDeitzsch, pp. 66, 67. They must hence be regarded not as periods of time of incalculable dura- CHAPTER II. tion of years, or thousands of years, but as simple earthly days. 2, 3. As the six creative days, ac26. Man is the image of God by cording to the words of the text, virtue of his spiritual nature-of the were earthly days of ordinary durabreath of God by which the being tion, we mast understand the sevformed from the dust of the earth enth in the same way; and that all became a living soul. The rest of the more, because in every passage the world exists through the word in which it is mentioned as the founof God-man through His own pecu- dation of the theocratic Sabbath, it liar breath. This breath is the seal is regarded as an ordinary day; Exod. and pledge of our relation to God, 20:11; 31: 17. — eil and Delitzsch, of our God-like dignity-and man p. 70. possessed a creaturely copy of the Verse 4 to ch. 4: 26, gives the hisholiness and blessedness of the Di- tory ("generations,") of the heavens vine life. This concrete essence of and the earth. the Divine likeness was shattered by As in ch. 5: 1, the creation of the sin; and it is only through Christ universe forms the starting point to the brightness of the Divine glory, the account of the development of and the expression of His essence the human race, through the genera(Heb. 1: 3,) that our nature is trans- tions of Adam, and is recapitulated formed into the image of God again, for that reason, so here the crea(Col. 3: 10; Eph. 4: 24.) tion of the universe is mentioned as 29. Every green lherb. "According the starting-point to the account of to the creative will of God men were its historical development, because not to slaughter animals for food, this account looks back to particular nor were animals to prey upon one points in the creation itself, and deanother: consequently the fact which scribes them more minutely as prenow prevails universally in nature, liminaries to the subsequent course and the order of the world-the vio- of the world. lent and often painful destruction of 5-25. " The creation of the plants life-is not a primary law of nature, is not alluded to here at all, but simnor a Divine institution founded in ply the planting of the garden of the creation itself, but entered the Eden. The growing of the shrubs, world along with death at the fall of and sprouting of the herbs is differman, and became a necessity of na- ent from the creation, or first proture through the curse of sin. It duction of the vegetable kingdom, was not until after the flood that and relates to the growing and men received authority from God to sprouting of the plants and germs employ the flesh of animals, as well which were called into existence by as the green herb, for food, (ch. 9:3.) the creation, the natural developAnd the fact, that according to the ment of the plants as it had steadily biblical view, no carnivorous animals proceeded ever since the creation. existed at the first, may be inferred This was dependent upon rain and from the prophetic announcement in human culture. Their creation was Isa. 11:6-8; 65:25. The subjection not. Moreover, the shrub and herb of the animal world to the bondage of the field do not embrace the whole of corruption in consequence of the of the vegetable productions of the curse, may have been accompanied earth. The term'field' forms only by a change in the organization of a part of the earth, or ground. The 29G APPENDIX shrub of the field consists of such 18-25. In ch. 1: 27, the creation shrubs and tree-like productions of of the woman is linked with that of the cultivated land as man raises for the man: but here the order of sethe sake of their fruit-and the quence is given, because the creation herb of the field, all seed-producing of the woman formed a chronologplants, both corn and vegetables, ical incident in the history of the which serve as food for man and human race, which commences with beast."-Keil and Delitzschl, pp. 77,78. the creation of Adam. The circum7. "The vital principle in man is stance that in vs. 19, the formation different from that in the animal of the beasts and birds is connected and the human soul from the soul of with the creation of Adam by the the beast. The difference is indicated imperf, with vav consec, constitutes by the way in which man received no objection to the plan of creation the breath of life from God, and so given in ch. 1. The writer who was became a living soul. God breathes about to describe the relation of man directlyinto the nostrils of th, cxe to the beasts, went back to their creman, in the whole ful- rs of His ation in the simple method of the personality the bre".: of life, that early Semitic historians, and placed in a manner cor-^sponding to the this first instead of making it suborpersonality of God, he may become dinate: so that our modern style of a living soul. His immaterial part expressing the same thought would is not merely soul, but a soul breath- be simply this: " God brought to ed entirely by God, since spirit and Adam the beasts which he had formsoul were created together by the ed." "That the races of men are inspiration of God." —Kil and De- not species of one genus, but varielitzsch, pp. 79, 80. ties of one species, is confirmed by 15-17. " The tree of life was to im- the agreement in the physiological part the power of transformation and pathological phenomena in them into eternal life. The tree of knowl- all-by the similarity in the anatomedge was to lead man to the knowl- ical structure, in the fundamental edge of good and evil, and accord- powers and traits of the mind, in the ing.to the Divine plan this was to be limits to the duration of life, in the attained through his not eating of normal temperature of the body, and its fruit. By obedience to the Di- the average rate of pulsation, in the vine will he would have attained to duration of pregnancy, and in the a godlike knowledge of good. and unrestricted fruitfulness of marriages evil; that is, to one in accordance between the various races." —Dewith his own likeness to God. But litzsch. as he failed to keep this Divinely appointed way, and ate the forbidden CHAPTER III. fruit in opposition to the commands of God, the power imparted by God 14-18. "The lcTtLtg, (" creature,") to the fruit was manifested in a dif- including the whole animal creation, ferent way. He learned the differ- was made subject to vanity and the ence between good and evil from his bondage of corruption (Rom. 8: 20, own guilty experence.-p. 86. 21,) in consequence of the sin of man. " The knowledge of good and evil Yet this subjection is not to be rewhich man obtains by going into garded as the effect of the curse evil is as far removed from the true which was pronounced upon the serlikeness of God, which he would pent having fallen upon the whole have attained by avoiding it, as the animal world, but as the conse imaginary liberty of a sinner, which quence of death passing from man leads into bondage and sin, and ends into the rest of the creation, and in death, is from the true liberty of thoroughly pervading the whole. a life of fellowship with God." The creation was drawn into the fall APPENDIX. 297 and forced to share its consequences, For immortality in a state of sin is because the whole of the irrational not the (urc altiLo: which God decreation was made for man, and signed for man, but endless misery made subject to him as its head- which the Scriptures call the second consequently the ground was cursed death; (Rev. 2: 11; 20: 6, 14; 21: 8.) for man's sake, but not the animal The expulsion from Paradise, thereworld for the serpent's sake, or even.fore, was a punishment inflicted for along with the serpent."-(p. 98.) man's good, intended while exposing "Just as a loving father when pun- him to. temporal death, to preserve ishing themurderer of his son might him from eternal death."-(K. andD.) snap in two the sword or dagger with which the murder had been committed." —Ghrysostom. CHAPTER IV. "Although this punishment fell literally upon the serpent, it also af- 1-8. Abel offered the fatted firstfected the tempter in a figurative or ling of his flock, the best that he symbolical sense. He became the could bring-but Cain only brought.bject of the utmost contempt and a portion of the fruit of the ground, abhorrence, and the serpent still and not the first fruits. The state of keeps the revolting image of Satan mind towards God with which they perpetually before the eye. This were brought, manifested itself in degradation was to be perpetual, the selection of the gifts. In the while all the rest of the creation case of Abel it was faith; Heb. 11:4. should be delivered from the fate 9-15. Driven away from the face into which the fall has plunged it; of the earth-(adamah.) This is the (according to Isa. 65: 25,) the instru- district of Eden, outside of Paradise, ment of man's temptation is to re- (vs. 16,) where Cain had carried on main sentenced to perpetual degra- his agricultural pursuits, and where dation in fulfilment of the sentence, God had revealed His presence to'All the days of thy life,'-and thus men after the expulsion from the to prefigure the fate of the real garden; so that henceforth Cain had tempter, for whom there is no deliv- to wander about upon the wide crance." — engstenberg Chris.,: 15. world, homeless, and far from the There is an unmistakable allu- presence of God. sion to the evil and hostile being 23, 24. "Adah and Zillah, hear my concealed behind the serpent. " Thou voice. Ye wives of Lamech, hearken (not thy seed,) shalt crush his to my speech. Men I slay for my heel."-(p. 101.) And so, we may wound, and young men for my add, there is the plain allusion in stripes. For sevenfold is Cain aveng. the former clause to the Personal ed, and Lamech seventy and seven Seed, which is Christ; "He shall fold." "Whoever inflicts a wound bruise thy head." or stripe on me, whether man or 20-24. Eve. Adam manifested his youth, I will put to death-and for faith in the name which he gave to every injury done to my person, I his wife-" because she became the will take ten times more vengeance mother of all living,"-i. e., because than that with which God promised the continuance and life of his race to avenge the murder of my anceswere guaranteed to the man through tor Cain."-(K. and D.) the woman. T Take also of the tree of life. From the "also," it follows CHAPTER V that the man had not yet eaten of the tree of life. And after he had 1. The addition of the clause, " In fallen-through sin into the power of the day that God created," etc., is death, the fruit which produced im- analogous to ch. 2:4; the creation mortality could only do him harm. being mentioned again as the start 298 APPENDIX. ing-point, because all the develop- the atrocious sins of men than if ment and history of humanity were they pierced His heart with mortal rooted there." Sons of God. This anguish." —alvin. cannot be applied to the angels, for 16. "Every objection that has been no allusion has been made to them raised against the suitableness of the in the context, but only to the pious, ark in the possibility of collecting " who walked with God, and called all the animals in the ark, and proupon the name of the Lord." Be- viding them with food, is based upon sides Christ Himself distinctly states arbitrary assumptions, and should that the angels cannot marry, (Matt. be treated as a perfectly groundless 22: 30; Mark 12: 25; comp. Luke fancy. As natural science is still in 20:34,) and the reference is here to the dark as to the formation of spemarriage. Also the sentence pro- cies, and therefore not in a condition nounced in vs. 3, upon the " sons of to determine the number of pairs God," is appropriate to men only. from which all existing species are " Jehovah said, My Spirit shall not descended, it is ridiculous to talk as rule in men forever: in their wan- Pfaff and others do, of two thousand dering they are flesh, therefore his species of mammalia, and six thousdays shall be a hundred and twenty and five hundred species of birds, years,"-not that human life should which Noah would have had to feed in future never attain a greater age every day."-(p. 143, note.) than one hundred and twenty years, but that a respite of one hundred and twenty years should still be granted CHAPTER VII. to the human race.-(p. 136.) " That the variations in the names of God furnish no criteria by which to CHAPTER VI. detect different documents, is evident enough from the fact, that in ch. 4. " The Nephilim were on the earth 7:1, it is Jehovah who commanded in those days: and also, after that, Noah to enter the ark, and in vs. 4, when the sons of God came in unto Noah does as Elohim had commandthe daughters of men, and they bare ed him-while in vs. 26, in two succhildren unto them, these are the he- cessive clauses Elohim. alternates roes who, from the olden time, are the with Jehovab-the animals entering mena of name." " It might be under- the ark at the command of Elohim, stood that the heroes refer back to and Jehovah shutting them in," the Nephilim; but it is a more nat- "The fact recorded that'the waural supposition, that it refers to the ter covered all the high hills under children born to the sons of God. the whole heaven,' clearly indicates' These,' that is, the sons sprung from the universality of the flood. A those marriages,' are the heroes, those flood that rose fifteen cubits above renowned heroes of old.' Now, if ac- the top of Ararat could not remain cording to the simple meaning of the partial, if it only continued for a passage, the Nephilim were in exist- few days, to say nothing of the fact ence at the very time when the sons that the water was rising for forty of God came in to the daughters of days, and remained at the highest men, the appearance of the Nephi- elevation for one hundred and fifty lim can not afford the slightest evi- days. To speak of such a flood as dence that the sons of God were an- partial is absurd. Even if it broke gels, by whom a family of monsters out at only one spot, it would spread were begotten, whether demigods, over the earth from one end to the demons, or angel-men." other, and reach everywhere to the 5-8. Repented-it grieved Him at sarme elevation. However impossiHis heart. "God is hurt no less by ble therefore, scientific men may APPENDIX. 299 declare it to be for them to conceive have been acquainted-that is to of a universal deluge, of such a say, from the fact that the raven, in height and duration in accordance seeking its food,- settles upon every with the known laws of nature, this carcase that it sees, whereas the dove inability on their part, does not jus- will only settle upon what is dry and tify any one in questioning the pos- clean."-(p. 149.) sibility of such an event being produced by the Omnipotence of God. It has been justly remarked, too, CHAPTER IX. that the proportion of such a quantity of water to the entire mass of 18-29. "Noah, through the spirit the earth, in relation to which the and power of that God with whom mountains are but like the scratches he walked, discerned in the moral of a needle on a globe, is no greater nature of his sons, and the different than that of a profuse perspiration tendencies which they already disto the body of a man. And to this played, the germinal commencement must be added that apart from the of the future course of their posterlegend of a flood, which is found in ity, and uttered words of blessing nearly every nation, the earth pre- and of curse, which were prophetic sents unquestionable traces of sub- of the history of the tribes which mersion in the fossil remains of ani- descended from them." mals and plants, which are found "In the sin of Ham there lies the upon the Cordillera and Himalaya, great stain of the whole Hamitic even beyond the limits of perpetual race-whose chief characteristic is snow."-(pp. 146-7.)'[ Ar'arat. This sexual sin." Ziegler. "And the resting-place of the. ark is exceed- curse which Noah pronounced upon ingly interesting in connexion with this sin still rests upon the race. It the developments of the human race was not Ham who was cursed, howas renewed after the flood. Armenia, ever, but his son Canaan. Ham had the source of the rivers of Paradise, sinned against his father-he was has been called a cool, airy, well wa- punished in his son. But the reason tered mountain-island in the midst why Canaan was the only son named, of the old continent. But Mt. Ara- must lie either in the fact that he rat, especially, is situated almost in was walking already in the steps of the middle, not only of the Great his father's impiety and sin, or else Desert route of Africa and Asia, but it must be sought in the name also of the range of inland waters'Canaan,' in which Noah discerned from Gibraltar to the Baikal Sea, in through the gift of prophecy a signithe centre, too, of the longest line ficant omen-a supposition decidedly that can be drawn through the set- favored by the analogy of the blestlements of the Caucasian race and sing pronounced upon Japhet, which the Indo-Germanic tribes; and as is also founded on the name.'Cathe central point of the longest line naan,' means the submissive one. of the ancient world from the Cape Ham gave this name to his son from of Good Hope to the Behring Straits, the obedience which he required, it was the most suitable spot in the though he did not render it himself. world for the tribes and nations that The son was to be the slave (in sersprang from the sons of Noah to vile obedience) of the father, who descend from its heights and spread was as tyrannical towards those be into every land."-See Raunmer's Pal- neath him as he was refractory toestine. wards those above. But the secret " The selection which Noah made Providence of God, which rules in of the birds may also be explained all such things, had a different subquite simply from the difference in mission in view." -- engstenberg their nature with which Noah must Chris. 800 APPENDIX. "'Servant of-servants (the lowest (only) the beginning of their deeds; of slaves,) let him become to his breth- and now (when they have finished ren.' Although this curse was pro- this) nothing will be impossible to nounced upon Canaan alone, the fact them (lit., cut off from, prevented) that Ham had no share in Noah's which they purpose to do." By the blessing, either for himself or his firm establishment of an ungodly other sons, was a sufficient proof that unity, the wickedness and audacity his whole family was included by of men, would have led to fearful implication in the curse, even if it enterprizes. "The oneness of their was to fall chiefly upon Canaan; and God and their worship, as well as history confirms the supposition."- the unity of brotherly love, was al(pp. 157-8.) ready broken by sin. Consequently "If the dwelling of Japhet in the the undertaking dictated by pride tents of Shem presupposes the con- to preserve and consolidate by outquest of the land of Shem by Ja- ward means, the unity which was phet, it is a blessing, not only to Ja- inwardly lost, could not be successphet, but to Shem also, since whilst ful, but could only bring down the Japhet enters into the spiritual in- judgment of dispersion. The conheritance of Shem, he brings to Shem fusion of tongues was through a diall the good of this world, (Isa. 60.) rect manifestation of Divine power, The fulfilment (says Delitzsch,) is which caused the disturbance proplain enough, for we are all Japhet- duced by sin in the unity of emotion, ites dwelling in the tents of Shem, thought, and will, to issue in a diand the language of the New Testa- versity of language, and thus by a ment is the language of Javan en- miraculous suspension of mutual untered into the tents of Shem. To derstanding frustrated the enterprise this we may add, that by the gospel through which men hoped to render preached in this language, Israel, dispersion and estrangement imposthough subdued by the imperial sible. power of Rome, became the spirit- We must not conclude that the ual conqueror of the orbis terrarum differences in language were simply Romanus, and received it into his the result of the separation of the tents."-(p. 160.) various tribes, and that the latter arose from discord and strife-in which case the confusion of tongues CHAPTER XI. would be nothing more than a dissension and distraction of counsels. 1, 2. "The unity of language of Such a view does violence to the the whole human race follows from words "that one may not discern the unity of its descent from one hu- the lip (language) of the other," man pair, (ch. 2 22.) But as the and is also at variance with the oborigin and formation of the races of ject of the narrative. When it is mankind are beyond the limits of stated first of all that God resolved empirical research, so no philol- to destroy the unity of lips and ogy will be able to prove or deduce words by a confusion of the lips, the original unity of human speech and then that He scattered the men from the languages which have been abroad, this act of Divine judgment historically preserved, however far cannot be understood in any other comparative grammar may proceed way than that God deprived them in establishing the genealogical rela- of the ability to comprehend one tion of the languages of different another, and thus effected their disnations." persion. (Besides, it is distinctly re6. " Behold one people; and one lan- corded that they were settled in their guage have they all, and this (the respectivelocalities, "Every one afte building of this city and tower) is his tongue," which supposes such a APPENDIX. 301 confusion of tongues as determining Abram went he found tribes, towns, the dispersion. Ch. 10:5.) The and kingdoms, though only three event itself cannot have consisted hundred and sixty-five years had merely in a change of the organs of elapsed since the flood, when we speech produced by the Omnipotence consider that eleven generations of God, whereby speakers were would have followed one another in turned into stammerers, who were that time, and that supposing every unintelligible to one another. The marriage to have been blessed with differences to which this event gave eight children on an average, (four rise, consisted not merely in varia- male and four female,) the eleventh tions of sound, such as might be generation would contain 12,582,912 attributed to differences in the for- couples, or 25,165,824 individuals; mation of organs of speech, (the lip, and if we reckon ten children as the or tongue,) but had a much deeper average number, the eleventh genefoundation in the human mind. If ration would contain 146,484,375 language is the audible expression of pairs, or 292,968,750 individuals. In emotions, conceptions, and thoughts neither of these cases have we inof the mind, the cause of the con- eluded such of the earlier generafusion or division of the one human tions as would be still living, allanguage into different national dia- though their number would be by lects, must be sought in an effect no means inconsiderable, since nearly produced upon the human mind, by all the patriarchs from Shem to which the original unity of emotion, Terah were alive at the time of conception, thought and will was Abram's migration."-(p. 178.) broken up." The primitive language is extinct-buried in the materials of the languages of the nations, to CHAPTER XII. rise again one day to eternal life in the glorified form of the Kicvat yXwc- The dispersion of the descendants cat, intelligible to all the redeemed, of the sons of Noah, who had now when sin with its consequences is grown into numerous families, was overcome and extinguished by the necessarily followed on the one hand power of grace. A type and pledge by the rise of a variety of nations of this hope was given in the gift of differing in language, manners and tongues on the outpouring of the customs, and more and more estrangHoly Spirit upon the Church on the ed from one another, and on the first Christian day of Pentecost, other by the.expansion of the genms when the Apostles, filled with the of idolatry contained in the different Holy Ghost, spake with other or attitudes of these nations towards new tongues, of the wonderful works God, into the polytheistic religions of God, so that the people of every of heathenism. If God therefore nation under heaven understood in would fulfil His promise no more to their own language." Acts 2: 1-11. smite the earth with the curse of the -(K. and D.) destruction of every living thing " The two catastrophes, the flood because of the sin of man, (Ch. 8: 21, and the dispersion, exerted a power- 22,) and yet would prevent the moral ful influence in shortening the dura- corruption which worketh death tion of human life; the former by from sweeping all before it, it was altering the climate of the earth- necessary that by the side of these the latter by changing the habits of self-formed nations, He should form men. But while the length of life a nation for Himself to be the reciv'as lessened, the children were born pient and preserver of His salvation, proportionably earlier. There is and that in opposition to the rising nothing astonishing, therefore, in kingdoms of the world He should the circumstance that wherever establish a Kingdom for the living 802 APPENDIX. saving fellowship of man with Him- of the barren Sarai, and her conself. The foundation for this was sequent conception and birth of laid by God in the call and separa- Isaac, the son of promise. And tion of Abram from his people and lastly it appeared still more manihis country, to make him, by special festly in the twin-sons born by Reguidance, the father of a nation from bekah to Isaac, of whom the firstwhich the salvation of the world born, Esau, was rejected, and the should come. With the choice of younger, Jacob, was chosen to be Abram, the revelations of God to heir of the promise. And this choice man assumed a select character, in- which was announced before their asmuch as God manifested Him- birth, was maintained in spite of self henceforth to Abram and his Isaac's plans, so that Jacob and not posterity alone, as the author of Esau, received the blessing of the salvation, and the guide to true life;, promise. All this occurred as a type whilst odher nations were left to for the future, that Israel might walk in their own ways, Acts 17:27, know and lay to heart the fact that that they might learn how in their bodily descent from Abram did not chosen ways and without fellowship make a man a child of God, but that with the living God, it was impos- they alone were children of God, sible to find peace to the soul, and who laid hold of the Divine promise true blessedness." As a perfectly in faith, and walked in the steps new beginning, therefore, the patri- of their forefather's faith. (Rom. archal history assumed the form of a 9: 6-13.) As soon, therefore, as family history, in which the grace Abram is called, we read of the of God prepared the ground for the appearing of God, (Ch. 12: 7) of the coming Israel. The early history Angel of God, (Ch. 21:17) and the consists of three stages, which are Angel of Jehovah, (Ch. 16: 7,) who indicated by the three patriarchs, is manifestly none other than Jeho. Abram, Isaac, and Jacob; and in the vah Himself." sons of Jacob the unity of the chosen family was expanded into the twelve immediate fathers of the nation."- CHAPTER XIII. "Abram was a man of faith that works. Isaac, offaith that endures. 14. "The possession of the land Jacob, of faith that wrestles."- is promised'for ever.' The promise Baumngarten. Thus walking in faith of God is unchangeable-as the seed the patriarchs were types of faith for of Abram was to exist before God forall the families that should spring ever. So Canaan was to be their everfrom them, and be blessed through lasting possession. But this applied them, and ancestors of a nation not to the lineal posterity of Abram, which God had resolved to form ac- to his seed according to the flesh, cording to the election of His grace. but to the true spiritual seed, which For the election of God was not embraced the promise in faith, and restricted to the separation of Abram held it in a pure believing heart. from the family of Shem to be the The promise, therefore, neither prefather of the nation which was des- eluded the expulsion of the unbe. tined to be the vehicle of salvation. lieving seed from the land of Canaan, It was also manifest in the exclusion nor guarantees to existing Jews a of Ishmael whom Abram had begot- return to the earthly Palestine after ten by the will of man, through their conversion to Christ. For as Hagar the hand-maid of his wife, for Calvin well says,' When the land is uhe purpose of securing the promised promised forever, it is not simply seed. And it was manifest also in the perpetuity that is denoted, but the new life imparted to the womb that which attains an end in Christ. APPENDIX. 803 Through Christ the promise has the self-revealing and the hidden been exalted from its temporal form God. Thus nat only does Jehovah to its true essence; through Him sav of the Angel whom He sends the whole earth becomes Canaan." before Israel in the pillar and cloud (ch. 17:18.-(p. 200-1.) —eil. and fire,' Mv name is in Him,' i. e., He reveals my nature, (Ex. 23:21,) but He also calls Him i, PanaiCH:APTER XVI. " My face." And then in reply to Moses' request to see His glory, He 7. Here the Angel of Jehovah is says, " Thou canst not see my face, mentioned for the first time. The for there shall no man see me and Angel of Jehovah was only a pecu- live.' (Ch. 33: 18-23.) So He, in liar form in which Jehovah Himself whom Jehovah manifested Himself appeared, and which differed from to His people as Saviour, is called the manifestations of God described the Angel of Hi face, (Isa. 63: 9,) as appearings of Jehovah simply in and all the gluice and protection this, that in " the Angel of Jehovah" of Israel are ascribed to Him. AcGod or Jehovah revealed Himself in cordingly Malachi, the last Old Tesa mode which vwas more easily dis- tament prophet, proclaims to the cernible by human senses, and ex- people who waited for the manifestahibited in a guise of symbolical tion of Jehovah, (in the appearing of significance, the design of each par- the predicted Messiah,) that the ticular manifestation. But although Lord "the Angel of the Covenant," there was no essential difference, but will come to His temple, Mal. 3: 1. only a formal one, between the ap- This Angel of the Covenant, or pearing of Jehovah and the appear- Angel of the Face, has appeared in ing of the Angel of Jehovah, the Christ. The Angel of Jehovah was distinction in the names points to a therefore none other than the Logos, distinction in the Divine Nature, to who was not only with God, but which even the Old Testament con- was God, and who in Jesus Christ tains several obvious allusions. The was made flesh, and came unto His very name indicates such a differ- own, John 1: 2, 11; who was sent by ence. Maleach (lit. he through whom the Father into the world, and a work is executed, but in ordi- though He was the only begotten nary usage restricted to the idea of Son of God, and one with the Father, a messenger) denotes the Person yet prayed to the Father, (John 17,) through whom God works anand ap- and is even called the Apostle of our pears. Besides, the passages which confession-whom we confess or represent the Angel of Jehovah as profess as such.-Accordingly that one with Jehovah, there are others which in the New Testament is unin which the Angel distinguishes folded in perfect clearness through Himself from Jehovah, e. g., when the incarnation of the Son of God, He gives emphasis to the oath by was still veiled in the Old TestaHimself as an oath by Jehovah, by ment, according to the wise plan of adding'saith Jehovah' (ch. 22: 16). the Divine training. And in the See Judg. 6:12; 13:16. Zech. 1:12. New Testament nearly all the maniAlso comp. Gen. 19:24. Just as in festations of Jehovah under the Old these passages the Angel distin- Covenant are referred to Christ, and guishes Himself personally from regarded as fulfilled through Him. Jehovah, there are others in which For not only is the Angel of Jehovah a distinction is drawn between a the Revealer of God, but Jehovah self-revealing side of the Divine na- HimseIf is the Revealed God and ture, visible to men, and a hidden Saviour."-K. and D., pp. 189-191. side, invisible to men, i. c., between 804 APPENDIX. fectly evident from wthat has just CHAPTER XVII. been said, that the sum and sub. stance of the promise was not ex"The whole of the twelve sons of hausted by the gift of the land, Jacob founded only the one nation whose boundaries are described in of Israel with which Jehovah estab- ch. 15: 18-21, as a possession to the blished the covenant made with nation of Israel, but that the extenAbraham (Ex. 6, and 22-24.) So sion of the idea of the lineal posterthat Abraham became through Is- ity, "Israel after the flesh" to the rael the lineal founder of one nation spiritual posterity, "Israel after the only. From this it necessarily fol- Spirit," requires the expansion of lows, that the posterity of Abraham, the idea and extent of the earthly which was to expand into a multi- Canaan to the full extent of the tude of nations, extends beyond this spiritual Canaan, whose boundaries one lineal posterity and embraces reach as widely as th. multitude of the spiritual posteWi also, i. e., all nations having Abra'hami as father, nations who are grafted into the and therefore, that in reality Abraseed of Abraham, (exc irtTloe- ) from, ham received the promise that he (through) the faith of Abraham, should be heir of the corldt, oinm. Rom. 4: 11, 12, and 16, 17. More- 4: 13. This idea is still further exover, the fact that the seed of Abra- panded by the prophets, and most ham was not to be restricted to his distinctly expressed in the N ew Teslineal descendants, is evident from tament by Christ and Ilis Apostles. the fact that circumcision as the The scriptural and spiritual intercovenant sign was not confined to pretation of the Old Testament is them, but extended to all the in- entirely overlooked by those who, mates of his house, so that these like A~cberlen, restrict all the pro strangers were received into the mises of God and tle prophetic profellowship of the Covenant, and clamations of salvation to the physreckoned as part of the promised ical Israel, and reduce to a mere seed. Now, if the whole land of accommodation, the application of Canaan was promised to this poster- them to the Israel after the Spirit, ity which was to increase into a mul- i. e., to believing Christendom." — titude of nations, (vs. 8,) it is per- K. and D)., p. 226 and no'e. THE END.