CRITICAL AND EXEGETICAL
COMMENTARY
ON
THE BOOK OF GENESIS.
WITH
A NEW TRANSLATION.
BY
JCGkMURPHY, D.D., T. C. D.,:ROR6FESSOR OF HEBREW, BELFAST.
WITHA  PREFACE
BY J. P.; THIO3PSON,.D.D.,
NEW YORKIi CITY.
BOSTON:
DRAPER AND HALLIDAY.
PHILADELPHIA: SMITH, ENGLISH, AND CO.
CINCINNATI: GEO. S. BLANCHARD AND CO.
1867.




Entered according to Act of Congress, in the year 1866, by
WARREN F. DRAPER,
In the Clerk's Office of the District Court of the District of Massachusetts.
ANDOVER:
STEREOTYPED AND PRINTED
]BY IV. P. DRAPER.




PREFACE
TO  THE  AMERICAN  EDITION.
IN introducing to the American public Dr. Murphy's Commentary on Genesis, I would commend it as a timely antidote
to much of the negative and destructive criticism upon the
Pentateuch which has so largely obtained in Germany, and of
late in England also, rather than as a complete solution of
the many and vexed questions in language, in science, and
in history which pertain to the so-called " Books of Moses."
The merits of Dr. Murphy's work are a nice critical analysis
of the text, a candid consideration of all alleged difficulties, a
commion-sense view of the principles of interpretation, and a
philosophical clearness and comprehensiveness in the statement
of inference or of doctrine.  It consists of an exact literal
translation of such passages as contain either verbal or grammatical difficulties, and of a critical and exegetical commnentary, based upon the grammatical construction of the text, and
framed in view of the best lights of modern criticism  and
science.  Thus, in the narratives of the creation and the deluge, our author unfolds step by step the literal meaning of the
sacred writer, and evolves from the Hebrew a sense which well
accords with the facts of astronomical and geological science.
The philological considerations that, in describing the creation,
the sacred writer " presents each change as it would appear to an
ordinary spectator standing on the earth," that he notes " only
obvious results," and " touches merely the heads of things,"
are the key to a method of interpretation. which leaves thle




IV        PREFACE TO THE AMERICAN EDITION.
largest freedom to scientific inquiry. The author's use of the
term " day," though too much restricted by literalism in his
comment upon verse 5 of chapter i., finds all reasonable expansion in the principle laid down under verse 12, that " there
is a due proportion between the action and the time of the
action, the creation to be developed and the time of the development."
In treating of the deluge, Dr. Murphy shows that all the
requirements of the Hebrew text are met by the supposition
of a flood which covered the portion of the earth's surface
then known to manl; and that " the sobriety and historical
veracity of the narrative are strikingly exhibited in the moderate height to which the waters are said to have risen above the
ancient hills."  It is doubtful, however, whether it would relieve the difficulties pertaining to the account of the creation,
were we there to limit the earth to " so much of the surface of
our globe as was known by observation " in the timle of Moses.
This notion was pressed to anl extreme by Dr. Pye Smith, in
the supposition of a partial chaos in the region of the land of
Eden. I do not understand Dr. Murphy, however, to limit
the term "1 earth," in Gen. i. 2, any further than by insisting
that' the desolation and disorder are limited in their range to
the land, and do not extend to the skies."  He lays down a
true principle of interpretation when he says, further, that
" along with the sky and its conspicuous objects, the land then
known to the primeval man formed the sum  total of the
observable universe. These two terms - the heavens and the
earth - have not even yet arrived at their full complement of
nmeaning; and it was not the object or the effect of divine
revelation to anticipate science on these points."
It is enough for the purpose of silencing scientific, or rather
unscientific cavils against the inspiration of Genesis, that we
show there is no real contradiction, but a substantial agreement, between the Mosaic cosmogony and the established truths
of physical science. Professor Dana has shown conclusively,




PREFACE TO THE AMERICAN EDITION.               V
in toic closing chapter of his " lManlual of Geology," that "' the
order of events in the Scripture cosmogony corresponds esselltially " with that which is deduced from the observations of
science upon the crust of the earth.  Yet while this general
harmony of Genesis with geology is established, we may safely
affirm, withl another Christian scientist, that " the classification
of the rocks is not yet in a condition to warrant us to believe
it likely that any scheme will be found satisfactory, which
claims to have discovered a comvplglete parallelism  between the
ages of nature, as revealed to us in the fossiliferous strata, and
the days of creation described in the first chapter of Genesis." 1
In this indeterminate state of the qulestion, it is enough that
Dr. Murphy has established a reasonable harmony between
his interpretation of the history of creation by Aloses and the
schedule of creation as furnished by geology.
The sententious philosophy of the author is strikingly apparent in his comments upon "C the great introductory sentence "
of Genesis: " This simple sentence denies atheism; for it
assumes the being of God.  It denies polytheism, and among
its various forms the doctrine of two eternal principles, the
one good and the other evil; for it confesses the one eternal
Creator.  It denies materialismr; for it asserts the creation of
matter.  It denies pantheism; for it assumes the existence of
God before all things, and apart from them. It denies fatalism;
for it involves the freedom of the Eternal Being."  A writer
who is capable of such clear and discriminating thought expressed in language so strong and compact, will be woelcomed
by American students of theology.
The laws of interpretation laid down by Dr. MIurphy in his
Introduction, commend themselves equally by their simplicity
ind their good sense.  It is tile boast of the destructive criti-ism that it subjects the Old Testament to thle same tests which
it applies to other ancient documents; but in point of fact, this
zriticism applies to the Bible the most arbitrary and exceptional
1 Dr. John Duns; Biblical Natural Science, I. 48.




VI        PREFACE  TO THE AMERICAN EDITION.
methods. How many difficulties raised by Bishop Colenso
against the authenticity of the Pentateuch would have been
obviated by the simple principle that " we cannot found the
slightest inference on a passage which we do not understand,
or affirm a single discrepancy until we have made all reasonable inquiry whether it really exists, and what is its precise
nature and amount "! Thus Colenso's objection to Lev. viii.
1-4, that the court of the tabernacle could not have contained
the whole congregation, betrays his want of familiarity with
Hebrew terms.
" The congregation is simply a multitude assembled, a gathering or collection of people, without reference to organization
or special appointment.  With the definite article, it generally
meant the whole body of the people. Hence every assembly
was a congregation; but every congregation was not an assembly. We may say the congregration of the assembly, but we
do not say in Scripture language the assembly of the congregation.
" The word mno'ed means appointed or stated meeting time,
and an appointed festival or convention held at that time. It
is the word constantly used in the phrase' tabernacle of the
congregation,' which is the tent of appointment or meeting,
at the door of which all civil and sacred meetings were by
appointment held. Now, putting the true equivalents for the
three words edah, qahal, and mno'ed where they occur, the
passage quoted stands thus:' And gather thou all the assembly to the door of the tent of meeting. And Moses did as
Jehovah commanded him, and the assembly was gathered into
the door of the tent of the meeting.' Here, then, it appears
the term in the original is the assembly, a select body, containing, not certainly the women and children, unless as idle
spectators, nor even the main part of the able-bodied men of
twenty years old and upwards, but the princes of tribes, the
chiefs of houses, the elders, and probably the' officers' and
some of the higher judges, and including a proportion of the




PREFACE TO TIHE AIMERtICAN EDITION.            VII
priestly tribe under these designations.  Tie number of those
who were regular members of this assembly, or of those who
were actually in attendance on this occasion, we do not know.
And thus it is utterly impossible for us to create an impossibility here, do or suppose what we will." 1
Dr. Murphy reminds his readers that a meeting of parishioners is summoned and held in the vestry of the parish church,
and legally transacts the parish business, though according to
the Bishop of Natal "' the vestry would onily hold six abreast,
and at that rate the parishioners would extend perhaps ten
miles into space! "  Applying this common-sense view to the
case in hand, he says:
" Let us recollect that the court was fifty cubits wide, and
that its gate was twenty cubits - twice the width of the door
of the tent- or thirty-six feet wide.  Now, with a tent-door
of eighteen feet, and a court-entrance of thirty-six feet, only
ninety feet apart, and a laver and an altar in the interval,
whllat will a reasonable man, with some little practical experience in public meetings, understand by being assembled'at
the door of the tent of meeting?' Obviously he will suppose
such an assembly may be in any part of the square within the
court or of the space in front of it which may be required for
the convenience of the assembly.  If you are told that a man
is at your door, you suppose him, no doubt, to be within a
foot or two of it; but if you are told that a mob is at your
door, you presently imagine that they may occupy not only
the area, but the whole of the opposite street.  How much
more, if your door were eighteen feet wide, your area-gate
thirty-six, and the multitude tenfold greater-! We read in
Acts xiii. 44, that the next Sabbath-day came almost the twhole
city together to hear the Word of God; and in xvii. 5, that
1 The nineteen alleged impossibilities of Colenso on the Pentateuch shown to be
possible. By the Rev. James G. Murphy, LL.D., T.C.D. London, James Nisbit &
Co. pp. 15, 16.




VIII       PREFACE TO THE AMERiCAN EDITION.
thely set a7l tlhe city in an uproar, and assaulted the house of
Jason.  Here all the city was at the door of one house." 1
These examples, taken from  another work of our author,
illustrate the principle laid down above, and expose the fallacy
of much of the hypothetical criticism upon the Pentateuch.
"In fact," says Dr. Murphy, " the argument of the school of
critics to which Dr. Colenso belongs is built up of a series of
surmises upon the ground of certain difficulties which they
cannot solve. This is a beguiling sort of argument.  He that
deals in it is prone to forget the difference between the bearing
of a probability or presumption on a supposition and on a
conclusion.  A second or third presumption in favor of a supposition adds to its probability.  But if one probable premise
enter into our reasoning, the remotest conclusion can never
rise above that probability. If two premises are only probable,
every after-conclusion is less probable than either of them.
On the other hand, an established fact outweighlls a whole host
of adverse presumptions, and ninety-nine undisputed statements are abundantly sufficient to sustain one that admits of
some dispute." 2
This general reasoning Dr. Murphy afterwards presses with
the argtementzvnz ad hoomineze  against Colenso's alleged incongruities in the account of the passover.
" The Bishop knows a little of Hebrew; but he is not what
we should call a IHebrew scholar.  HIe does not understand,
or lhe does not know how to apply, the laws of Hebrew composition. AWNhen the sacred writer spoke of midnight in the
previous chapter [Exodus xi.] he was, let us admit, arrived at
tlle 14th Abib iin one line of the history.  But theln he had
another to carry on, and so he goes back in the twelfth chapter
to the 1st Abib to bring up this second line.  And in the
twelfth verse I this night' means the night after the 14th
Abib mentioned in the sixth verse. For the Hebrew writer
always imagines himself at the time and place of the scene
1 Ibid. p. 17.           2 Ibid. p. 81.




PREFACE TO THE AMERICAN EDITION.             IX
described, and therefore naturally uses this night in reference
to the 14th day at which he has arrived in his directions.
And besides, if this night were the night of the 14th, as the
Bishop insists, I-low could directions be given on the 14th about
what was to be done on the 10th? Here is a man who is ignorant of three common laws of Hebrew composition, or does not
know how to apply theni, presuming to criticize Moses, and
only betraying the shallowness of his own knowledge or the
precipitancy of his own judgment."
Dr. Colen-so's arithmetical difficulties with regard to the
duties and the apportionments of the priests are disposed of
by Dr. Murphy with a combination of logic, learning, and wit
that leaves the Bishop of Natal but little ground to stand upon.
The following spicy paragraph concludes that portion of the
discussion 
" It seems a strange thing for a bishop to object to thirteen
cities being given to the priestly family. Has he never heard
of bishops' lands with towns built on them?  Surely, if they
could not inhabit all the houses, they could let them to solvent
tenants.  This is the most frivolous objection we have ever
met witll, and especially from such a quarter.  Most of our
readers are acquainted with such things as bishops' palaces,
revenues, lands, rentals, etc., and will not therefore be greatly
astonished at thirteen towns with their suburbs for the whole
future priesthood of Israel."
A second general principle laid down by Dr. Murphy is,
that " presumled contradictions or discrepancies in the book
lie as well against the theory of a mechanical compilation from
heterogeneous materials by a final redactor as against an original unity of authorship."  The favorite argument of the destructive school of critics is, that the discrepancies between
the so-called Jehovistic and Elohistic elements in the Pentateuch forbid the supposition of unity of authorship; and hence
the hypothesis that the Books of Moses were a compilation from
distinct documents and traditions, to which an uncertain date




X         PREFACE TO THE AMERICAN EDITION.
is assigned, somewhere in the period between the Judges and
the Babylonish exile. But even if the alleged discrepancies
could be established -which Dr. Murphy by no means admits
-- the fact would weigh as well against unity of editorship as
against an original unity of authorship. Indeed, a compiler or
redactor of a later age might be expected to correct discrepancies which had crept into the original composition. And Dr.
Aiurphy reasons conclusively that any possible hypothesis for
the solution of the difficulties inherent in an ancient history
which bears the general marks of antiquity, is sufficient to remove the objection that the narrative is self-contradictory. We
owe much to a writer whose critical learning is guided and
applied by such strong common sense.
Dr. Murphy has condensed his theory of inspiration into this
pithy aphorism, - that the Bible is the Word of God, " with
all the peculiarities of man and all the authority of God."
This same thought he has amplified in the pamphlet so often
quoted,
c" The inspiration of the written Word of God we consider
simply explained by the following words from Rev. ii. 1:
"Unto the angel of the church of Ephesus, write."  I-Here the
Lord dictates, and John writes. The mode in which this takes
place is not our concern; the fact is. The thoughts, purposes,
commands, doctrines, promises of God, pass through the clhannel of John's mind, and come to expression by his tongue or
by his pen. Hence the Scriptures are for the matter and the
form in one respect the Word of God, - displaying the unity,
harmony, and infallibility of its lofty source, - and in another
respect the word of man - exhibiting all the peculiarities of
his mother tongue and his individual mind. The simple development of this proposition will explain all those phenomena
of Scripture by which it proves itself to be in the primary
sense the Word of God, and at the same time, in the secondary
sense, the word of the actual writer."
But it is not within the province of this brief Introduction




PREFACE TO THE AMERICAN EDITION.             XI
to analyze all the principles of the author, nor to discuss his
opinions upon disputed questions. It only remains to add a
few words concerning the author himself.
Dr. Murphy was born in 1808, in the village of Comber,
County Down, about seven miles from  Belfast. After the
usual scholastic training he entered Trinity College, Dublin,
where he soon attained the technical rank of a " scholar,"
which entitled him to certain important privileges. In 1836
he was ordained to the ministry in the Presbyterian Church,
and commenced his parochial labors in the town of Ballyshannon, County Donegall, where he remained till 1841, when he
removed to Belfast as Head Mlaster of the Royal Academical
Institution.  He was no less distinguished as a mathematician
than for his classical attainments.
in 1847 be was appointed by the General Assembly of the
Presbyterian Church to his present office as Professor of Hebrew in the Assembly's College at Belfast.  This college,
which Ilearly corresponds to an American theological seminary, has a Faculty consisting of Dr. Cooke, Professor of:
Sacred Rhetoric and Catechetics; Dr. Edgar, Professor of
Systematic Theology; Dr. Killen, Professor of Church History
and Pastoral Theology; Dr. Murphy, Professor of Hebrew and
other Oriental Languages; Dr. Gibson, Professor of Natural
Theology and Christian Ethics; and Dr. J. L. Porter, Professor of Biblical Literature.  Several of these gentlemen are
well known in the United States. Drs. Edgar and Gibson
have visited this country, and Dr. Gibson's narrative of the,
"Year of Grace in Ireland," published by Messrs. Gould &
Lincoln, has had an extensive circulation; Dr. Killen's vol —
unine on 1; The Ancient Church " has been republished by Mr;.
Scribner of New York; Dr. Porter, formerly of Damascus,..
has contributed several articles to the Bibliotheca Sacra and toe
various Biblical encyclopedias.
The Assembly's College has, upon an average, about onehundred students in theology in its several classes.  It'is




XII       PREFACE TO THE AMERIIICAN EDITION.
under the jurisdiction of the General Assembly, though each
Professor receives an endowment from the government of
two hundred and fifty pounds in addition to students' fees.
Adjacent to this institution is Queen's College, which has
an average of four hundred students, in arts, medicine, law,
and agriculture. This college furnishes yearly a large number of students to the theological college; the two institutions
working in entire harmony.
Dr. Murphy received from Trinity College the honorary
degree of LL. D. He is thoroughly Irish in birth, in education,
in ecclesiastical offices, and in literary labors and honors. In
addition to the volume on Genesis herewith presented to the
public, he has published a Hiebrew Grammar for the use of his
students, and has translated Keit's Commentary on Kings for
Clark's Foreign Theological Library.  I-Ie has now nearly
completed his Commentary on Exodus.  His view upon the
most important point of Egyptian chronology is foreshadowed
in a private note to the subscriber, as follows: " Adhering
still to tile Hebrew or Masoretic text of the Old Testament, I
am  constrained to stand by the Hebrew chronology until I
meet with some experimentimn crucis that will prove or disprove it."
In character, Dr. Murphy has the simplicity of the true
scholar and the devout and humble spirit of the true disciple
*of Christ. In introducing him to American students at the
present period, it is not unimportant to add that he has
shared the sympathy of his colleague, Dr. Gibson, for the
United States during our struggle with the rebellion, and that
as a friend of freedom and of the progress of humanity, he desires, " the prosperity of this country in all its noble and belefi-,cent enterprises."
JOSEPH P. THOMPSON.
2tEW YoRK, Nov. 1866.




AUTHOR'S PREFACE.
As ancient writing, purporting to be continuous and handed down to us as the
work of one author, is to be received as such unless we have good and solid reasons
for the contrary. The Pentateuch is a book exactly of this description, continuous
in its form, and coming down to us as in the main the work of Moses. We may
not give up this prima facie evidence without cause.  In particular, we should
require strong and cogent arguments to convince us that this interesting monument of antiquity is, as some say, a dry and bare compilation, not even of document
after document, but of selections from several later works all going over nearly
the same ground, dovetailed into one another by a still later hand to form a factitious whole. For at first sight this seems to be a mere stretch of fancy, in which
criticism has overmastered philosophy. A scheme so intricate in form and fantastic
in conception cannot be accepted, unless it stand on impregnable grounds.
The main grounds on which this theory rests appear t6 be two, - first, certain
discrepancies and difficulties that are supposed to be adverse to the unity and early
origin of the work; and second, certain characteristics of style, by which the selections are detected and restored to their original authors, who are then seen to
be consistent in themselves, though still inconsistent with one another. And the
result to which this theory leads, is, that the Pentateuch is neither given by inspiration of God nor historically valid, but rather a mechanical compilation of a
later age from heterogeneous materials, the discrepancies of which the compiler
had not either the sense to perceive or the tact to eliminate.
Before we accept a conclusion fraught with such results, it is obvious that we
are bound to be fully assured, both that the premises are in themselves true, and
that they are able to bear all the weight that is laid on them. Hence three questions come before us for adjudication.  1. Of what nature must the difficulties of
statement and style be to constrain us to the adoption of this theory? 2. What is
the amount of the difficulties actually involved in the statements of the book, and
what are the peculiarities of style that characterize its different parts? 3. Are
these difficulties of statement and diversities of style of such a nature that they
could only arise from a medley of the kind supposed? IDo the former disturb the
unity and early origin of the book, as well as its historical value and divine authority? Do the latter enable us to assign its several parts to their respective
authors?
The first of these is the question of principle. It involves the axioms or postulates on which the whole discussion turns. It is freely granted that the presence of
plain contradictions or impossibilities is sufficient to overturn the historical credit
or the early origin of a work. But they do not prove the diversity of authorship




XIV                      AUTHOR'S PREFACE.
propounded in the above theory. It is acknowledged on all sides that some one
hand at length put the Pentateuch together in its ultimate form. And if a final
redactor did not see the presumed contradictions or did not regard them, neither
might the original author. This part of the theory, therefore, has no support from
the supposed existence of impossibilities.
The appearance, however, of discrepancies or difficulties that fall short of the
contradictory or impossible, cannot be allowed to have these effects. So far from
seeming strange, they are to be expected in a work more than three thousand
years old, containing a brief history of at least twenty-two centuries, and dealing,
not in abstract or general assertions, but in concrete and definite statements.
They rather confirm than weaken its claim to antiquity and genuineness, so long
as' they stand within the bounds of possibility. If there be any possible mode of
reconciling the seemingly incompatible statements, the contradiction is removed.
If a second mode can be pointed out, the contradiction is still more remote. For
several solutions of an apparent contradiction are so far from counteracting that
they sustain one another in repelling it to a vanishing distance. Not one of them
may be the real missing link in the chain of facts, which by hypothesis, be it
remembered, is unknown; but they all combine to show that the events in question
may occur, not in one, but in a variety of ways.
It must, we think, be conceded that all the diversities of style that have been
or can be discovered, apart from contradictions or impossibilities, do not suffice to
prove a work to be a medley from different authors. They cannot in the nature
of things have the force of demonstration. Having the authors, we may make
out characteristics of style. Having a foregone conclusion as to certain passages,
we may trace and tabulate their peculiarities. But all this may proceed from
diversity of topic, mental state or design in the same author, and scarcely affords
the color of a presumption for the intermingling of pieces from different authors.
The full discussion of this question belongs to another place. But meanwhile
we conclude, that, as contradictions may occur in the work of one author, and
certain diversities in the use of words may appear in different pieces of the same
writer, these phenomena are not sufficient of themselves to substantiate the whole
theory under consideration. The existence, however, of absolute contradictions
or impossibilities in its statements deprives a work of independent historical value
or great antiquity of origin.
The second question regards the actual contents of the book. What are the
difficulties it actually presents, and the diversities of style it exhibits? To ascertain these facts, we must examine the book, and determine as far as possible its
real meaning. This is especially necessary in a work that has come down to us
from a hoary antiquity, composed in a language that has not been spoken for
eighteen centuries, and in a style which, though regular and systematic, is yet
remarkably simple and primitive. WVe shall be doing great wrong to this venerable document, if we ascribe to it statements for which its own words, fairly interpreted, do not vouch. We cannot found the slightest inference on a passage which
we do not understand, or affirm a single discrepancy until we have made all
reasonable inquiry whether it really exists, and what is its precise nature and
amount.
The following work is a contribution towards this important branch of the
inquiry. It is an attempt to apply the laws of interpretation to the first book of
the Pentateuch. The interest attached to the book of Genesis can hardly be exag



AUTHOIR'S PREFACE.                            XV
gerated. It contains the records of the present condition of the earth and of the
human race from its origin to the time of Moses. It answers the fundamental
questions of theology, of physics, of ethics, and of philology. The difficulty of its
exposition is proportioned to the antiquity of its origin and the loftiness of its
theme. The present attempt to elucidate its meaning is neither perfect in its execution nor exhaustive in its results. But it makes some important advances in
both these directions, as the author conceives; and therefore it has been submitted
to public examination.
The work consists of a translation of the original, and a critical and exegetical
commnentary, the whole forming a full interpretation of the sacred text. With
the exception of the first chapter, which is extremely literal, the translation is a
revision of the authorized version. On a close comparison of this version with the
original, we find everything to admire ii the purity of the English, and little to
amend in the faithftulness of the rendering. The emendations introduced aim at
a nearer approach to to the original meaning in some passages, and in others to the
original mode of thought and expression. Alterations of the former kind are of
essential moment; in making which the author has endeavored to divest his mind
of any questionable preconception that might warp his judgment. The minor
changes consist chiefly in adhering more closely to the original order of words, in
rendering the same word in Hebrew as often as possible by the same word in English, and in occasionally substituting a word of English origin for one derived
from the Latin. In expressing the sense of the original, the author has been
greatly aided by the English version, and is fully persuaded that no independent
version more adapted to the genius of the English lauguage will ever be produced.
Nevertheless, even this part of his work will, he hopes, be found to have thrown
considerable light on the meaning of the book that did not appear in the English
version.
The commentary is the complement of the translation. It is critical and exegetical; but so far as these qualities are distinct, much more attention has been
paid to the latter. The formation of an improved text is not within the scope of
the present work. The edition of Van der Hooght, the textus receptus of the Old
Testament, is sufficient for all ordinary passages, and has been followed here.
Peculiarities of form and syntax have been only sparingly discussed, as they are
all noted and explained in our grammars and lexicons. The higher criticism, or
the interpretation of the text, has been the chief study of the author, to which all
other matters have been made subsidiary. It has been his endeavor to bring out
the meaning of the original accqrding to the philosophy of language, thought, and
history.
IFor this purpose a few general principles of interpretation have been laid down,
which, it is hoped, will meet with universal acceptance. These have been applied
to elicit as far as possible the precise meaning of the sacred writer, the order of
thought, and the order of time. A careful study of the method of composition has
enabled him to throw much light on the logical order of the narrative, and the
physical order of the events related.
Many diffqlculties of great magnitude, such as those respecting the six days'
creation and the deluge, have disappeared in the mere process of interpretation.
None of,ny importance known to the author are left without a solution.  Other
solutions might in some cases have proved more acceptable to some minds. But
lhe has acted to the best of his judgment in presenting what seemed to him most




XVI                      AUTHOR'S PREFACE.
probable, and has contented himself with the reflection that a possible solution
serves to remove the appearance of contradiction, while it is in itself of no historical
value.
Variety of style has been certainly found in the different parts of the book; but
then it has been only such as the same author might display according to the subdivisions of his plan and subject. It cannot be demonstrably or even probably
ascribed to a medley of passages from different authors.
If these results stand the test of impartial criticism, the scheme of a congeries
of pieces put together by a later hand with all its consequences falls to the ground,
so far as the book of Genesis is concerned. The right interpretation of the remaining books of the Pentateuch will, the author believes, be attended with the
same result. The fundamental proposition regarding the Pentateuch, with which
we started, will then remain undisturbed in all its integrity, before even a single
particle of the positive evidence by which it is supported has been adduced.
The fair interpretation of these books, however, serves much more than the mere
negative purpose of obviating difficulties. It presents before the mind in its native
connection the wonderful harmony of this ancient book with itself, with history,
and with physical and metaphysical science. It proves a volume, extant long
before science was born, and couched in the language of common life, to be in no
respect at variance with the conclusions of astronomy and geology, while it is the
fountain-head of theological and ethical philosophy. These disclosures are the
meet sequel of the external evidence by which its genuineness, credibility, and divine authority are attested. This body of external and internal evidence demonstrates that it is, what it purports in every page to be, the revelation of the early
ways of God with man.
The growing sense of the fundamental concord that must subsist between the
book of revelation and the book of nature renders the just interpretation of the
earliest portion of the former a matter of the deepest interest to the man of scientific and reverent spirit. The records of that last creation, limited in time and
space, to which we ourselves belong, of that moral declension in the history of
man described as the fall, of that mental revolution known as the confusion of
tongues, of those physical changes connected with the deluge and the overthrow
of Sodom and Anmorah, can never cease to engage the attention of the reflective
mind.
Whether the author will be permitted to proceed any further in the interesting
field of investigation which he has traced in the preceding pages, depends entirely
on the will of Providence. Meanwhile the present work is complete in itself; and
the author commits it to the world, humbly praying that a blessing may attend its
perusal, and sincerely thanking the God of all grace for that measure of health
which has enabled him to complete his task.
J. G. M.




INTRODUCTION.
THE BIBLE.
I.-ITS CONTENTS.
THE Bible, or the Book of God, is a collection of writings comnmenced not later than 1500 B.c., and completed about 100 A.c. It is
called by Irenaeus (b. 120 A.C.) Stat 7ypaca', Divine Writings, and by
Clemens Alexandrinus (d. 220 A.c.) Tpacalt, at  e(O~wV0EV(TOL ypa/at,
Scriptures, the God-inspired Scriptures. Hence it has been designated
the Canon, or the Canonical Scriptures, because, including all and only
the writings given by inspiration of God, it is the canon or rule of
faith and practice for man. It is divided into the Old and New Testaments,   7raXaLt SLaItcV and ~ KaLtv  8. The former is written in
Hebrew proper (except Jer. x. 11; Ezra iv. 8, vi. 18; vii. 12-26;
and Dan. ii. 4, vii., which are in Chaldee); the latter in Greek.
There are sixty-six pieces in the Bible, of which thirty-nine are in the
Old Testament, and twenty-seven in the New. The Jews, however,
reckon twenty-two books in the Old Testament, corresponding to the
number of letters in the Hebrew alphabet, according to the following
arrangement: Genesis, Exodus, Leviticus, Numbers, Deuteronomy;
Joshua, Judges with Ruth, Samuel (I. and II.), Kings (I. and ii.),
Isaiah, Jeremiah with Lamentations, Ezekiel, the twelve minor prophets
(I-losea, Joel, Amos, Obadiah, Jonah, Mikah, Nahum, Habaccuc,
Zephaniah, Haggai, Zekariah, Malaki); Psalms, Proverbs, Job, Song
of Songs, Ecclesiastes, Esther, Daniel, Ezra with Nehemiah, and
Chronicles (I. and ii.). The books of the New Testament are the
Gospels of Matthew, Mark, Luke, and John, the Acts of the Apostles;a
the fourteen epistles of Paul (to the Romans, Corinthians I. and IH.,
Galatians, Ephesians, Philippians, Colossians, Thessalonians I. and ii.,
Timothy I. and ii., Titus, Philemon and the Hebrews), that of James,
1




2                       INTRODUCTION.
the two of Peter, the three of John, that of Jude; and the Revelation
of John.
Besides the division of the Old Testament into twenty-two books,
there is another very important distribution of it into three groups of
writings, called in the New Testament the Law, the Prophets, and the
Psalms or the remaining sacred writings, O v5tuos Kal 7rpo/'-qTalKaL
qtatXtoo,.w, i. ~=.?  ri~.ri. The Law contains the five books of
Moses, the five fifths of the law,,111nr"r. rent 1.mt,  corresponding to
which is the Greek 7rEvTa'TEvXoS, Pentateuch, the five-volumed book.
The Prophets contain eight books: the former prophets t.~,2at teste.,
the writers of Joshua, Judges, Samuel, and Kings; the latter v:~.~'~':,
Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets. The remaining books, called by the Greek fathers aytLoypaqa, Hagiographa,
or Holy Writings, are the three poetical books, Psalms, Proverbs, and
Job, the five rqS.7, rolls, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther; the prophet Daniel; and the historical books, Ezra,
Nehemiah, and Chronicles. This threefold division of the Old Testament Canon is a historical, not a logical, distribution of its contents.
It exhibits three successive collections of sacred documents: the first,
formed and indeed mainly composed by Moses; the second, containing
the earlier and latter prophets, made in the time of Jeremiah, and
probably under his direction, with the exception of the last three of
the minor prophets, which were added to this class of writings afterwards, because they were strictly prophets of Judah; the third, consisting of the remaining sacred books, and formed in the main by
Ezra.  This collection contains two books, Ruth and Lamentations,
which, though reckoned in the Jewish enumeration of books as appendages of Judges and Jeremiah respectively, are put here either for the
convenience of being grouped with the other three of the five rolls, or
because, like some other books of this collection, they were not before
formally introduced into the Canon. The prophet Daniel appears
in this class, probably, because he spent all his life in the court of
Babylon.




THE BIBLE.                          3
11.-ITS SUBJECT.
The whole Bible is a record of the ways of God with man. Hence
it begins with the creation of man, traces the development and points
out the destiny of the race. In order to be so compendious, and at the
same time remarkable for the minuteness of its details, it deals largely
in the enunciation of general principles and the statement of leading
facts. It dwells with becoming fulness on God's gracious and merciful dealings and bearings with man. And hence the scene of the
narrative, which at the beginning was coextensive with man, gradually narrows to Sheth, to Noah, to Shem, to Abraham, to Isaac, to
Jacob, almost to Judah, and then suddenly rebounds to its original
universality of extent.
The ways of God with man take the particular form of a covenant.
A covenant is an agreement between two parties, with conditions to
be fulfilled and corresponding benefits to be realized on both sides.
The very nature of a covenant implies that the parties to it are intelligent; and the very existence of two rational beings in sensible relation
with each other involves a covenant expressed or understood. Hence
the Bible is fittingly termed the testament or covenant, testamentum fcedus, 8toaKrcy, re... It exhibits the relation between God
and man, the essentially intelligent and the naturally intelligent, the
natural condition of this great covenant, and the conduct of the two
parties concerned. This covenant, which is originally a covenant of
works, securing to man the benefit on performance of the condition,
has soon to become a covenant of grace, guaranteeing the blessing,
notwithstanding the breach of the compact, that some, at least, of the
fallen race may reap the benefit of its provisions. It becomes, in sooth,
a promise, wherein God, the one party, remaining faithful to his side
of the covenant, sees to it that it is upheld in the integrity of its rewards and even its conditions, notwithstanding, and even on account
of, the failure of the other party. Hence the covenant takes a special
form, the provisions of which are narrowed to the seed of Abraham.
Now the book of the covenant at its opening takes broad ground, but
in consequence of the privileges of Israel, it is sometimes supposed to
have become exclusive in its offers of mercy. This, however, cannot
be the true state of the case, for two reasons: First, we find ourselves




4                       INTRODUCTION.
again at the close of the book on the common ground of all humanity
having an invitation to return to God. And this very issue is distinctly expressed in all the forms of the covenant with Abraham, Isaac,
and Jacob.  Thus it is written, " In thee, and in thy seed, shall all
the families of the earth be blessed" (Gen. xii. 3; xxii. 18; xxvi. 4;
xxviii. 14). Secondly, God never revoked his covenant with Adam
or with Noah: it remains in force still; and the special covenant with
Israel, so far forom annulling it, was expressly designed to make it
available again for the whole human family. The Old Testament,
therefore, maintains its universality throughout, though in sad succession the Cainites, the Gentiles, the Shemites, the Ishmaelites, the
Edomites retired into forgetfulness and abandonment of that covenant
of mercy which was made for them, and thereby soon ceased to have a
place in the record of God's intercourse with man. A sentence or a
paragraph suffices to dismiss from notice these wilful breakers of the
covenant.  The stream of the narrative is thus straitened, not in Godl,
but in man. But at length, by virtue of the atoning work of Christ
and the renewing workl of his Spirit, the old covenant emerges again
as the new covenant, in all its primeval and perpetual universality, and
with such new powers and provisions as to carry the offer and ultimately the possession of salvation to the whole human race.
III. - ITS STRUCTURE.
The Bible is a book of growth. It is a tree of knowledge. It
grows from a seed to a full-sized plant. In this way alone is it suited
to man. For as the individual advances from infancy to full-grown
manhood, so the race of Adam had its infancy, its boyhood, its manhood, and will have its ripe and full age.  Such a progress of the
human race required a progressive book of lessons. Hence we are
not to expect every truth to be fully revealed in the earliest books of
Scripture, but only such germs of truth as will gradually develope
themselves into a full body of revealed doctrine, and in such measure
as man can receive and may require at each stage of his career. The
Bible, therefore, grows not only in the continual accessions made to
its matter, but also in the doctrines which it adds from time to time to




TIM  BIBLE.                          5
the system of sacred truth, and in the more and more developed state
in which all its doctrines are presented.
The Old Testament is as clearly distinguished in point of matter
from the New as in regard to time. The one was closed at least four
hundred years before the other was commenced. The former contains an exposition of the dealings of God with man down to the times
of AMalaki, together with a remarkable series of predictions concerning
the destiny of the human race, and especially concerning the coming
of the Messiah to accomplish by his own obedience unto death the
redemption of man from the curse of sin, and so eventually, by the
quickening of his Spirit, raise the objects of his redeeming love to the
light, life, and liberty of the children of God. The latter records the
fulfilment of this prophecy by the coming of our Lord Jesus Christ,
his standing in the stead of man, rendering a perfect obedience for
him, undergoing the sentence of death for him, rising again and entering upon eternal life, and making all-prevalent intercession on his behalf. It further indicates the realization of another set of predictions
in the calling and qualifying of his apostles and evangelists, and the
reconstruction of his church under these new circumstances in a new
form and with new life and power of expansion. It then opens up
with greater clearness, in a new series of prophetic announcements, the
future history of the church, and especially the second coming of the
Messiah, to raise the dead, judge the quick and the dead, and so close
the development of the present world.
As the whole Bible is divided into the Old and the New Testaments,
so the Old Testament itself naturally falls into two parts. The history
of man in relation with God is carried on from the beginning of Genesis to the end of the second book of Kings, where it is brought to an
end with an account of the downfall of the last remnant of the chosen
people. As the thread is here clearly broken off, no less in sorrow,
indeed, than in anger, the sacred writer who recounts the events sub-,
sequent to this point of time, in order to give a connected view of the
course of affairs, goes back to the beginning of human things, and
draws out another thread of history, which is continued to the close of
the Old Testament times. This we have in the book of Chronicles,
which begins with the words, Adam, Shetll, Enosh, gives a rapid
sketch of the narrative already furnished, with some additional partice




6                      INTRODUCTION.
ulars, and then dwells with great minuteness on the history of David's
line and kingdom. These are now traced through the captivity, and for
some time after, in the books of Ezra and Nehemiah, which form the
continuation of Chronicles. This new line of history is contained in
the Hagiographa, where also we find the historical book of Esther, belonging to the same period. This may, therefore, be called the second
volume of Old Testament history.
The state of things during this period is marked by two characteristic features, -the dependence of the people of God on a heathen
power, and the approach on the part of the heathen to some acknowledgment of the true God. From the date of the captivity, 606 B.c.,
the people of God remained in subjection to the universal monarchy
of the day. After the lapse of seventy years in exile they were permitted by this power to return to their own country, and govern themselves according to the laws of their national polity.  Under the
MIaccabees they asserted their independence for a time; but they were
soon obliged to seek the alliance and acknowledge the supremacy of
the Roman empire. In consequence of this state of dependence on
the one hand and protection on the other, the old antagonism between
Israel and the nations was in sonme measure broken down. The
heathen power was induced to recognize, to some extent, the true
God, and pay some respect to his people. A preparation was thus
made for the reception of the nations into the church of God on the
advent of the Messiah. The transactions of the period, therefore, form
a moment in the progress of things from the separation of the Jew
and the Gentile to the breaking down of the partition between them
in the New Testament times. They are the natural sequel of the
unfaithfulness of the peculiar people, and the meet preparative for the
calling of the Gentiles.
The previous portion, again, of the Old Testament is naturally and
historically divided into the Law  and the Prophets.  But these
two parts are more closely connected with each other than the whole
which they compose with the remainder of the Old Testament. The
Pentateuch describes the constitution, the Prophets the development, of
the people rendered peculiar by special covenant with God. They
form a complete whole, in which the Pentateuch is the basis, the early
prophets the historic, and the later prophets the prophetic develop



THE BIBLE.                         7
ment, until the end corresponds in scope and grandeur with the beginning.
Of the Pentateuch itself, the first book, Genesis, is preparatory to
the other four. These record the growth of the family of Jacob, or
Israel, into the peculiar people; the constitution of the theocracy; the
giving of a code of laws moral, ritual, and civil; the conquest of part
of the land promised to the forefathers of the nation; and the completion of the institutions and enactments needed for a settled condition.
For this order of things the first book furnishes the occasion.
IV.- ITS STYLE.
Another striking feature of this literature is its style. It is written
in the language of common life. It was designed for the whole race
of man. In its earliest period there was no philosophic activity, and
therefore no scientific style. If it had been then composed in a newlyinvented diction, it would have had no intelligent reader. Even in the
palmiest days of philosophy, a work in the philosophic form of expression would have been available only for a very limited class of readers.
Mlioreover, if the Spirit that animated the sacred writers had deviated,
for the sake of superior accuracy, or bare literality of statement, from
the language of common life, he would have chosen, not the phraseology of philosophy, — which varies necessarily with the progress of
discovery, and, philosophers themselves being witnesses, is but an inadequate and provisional vehicle for thought or truth, - but the tongue
of angels, which alone would have been adequate to express the absolute truth of things. But if he had done so, even the philosophic student, not to speak of the ordinary reader, would have been incompetent
to understand, and indisposed to accept, a mode of thought and speech
so far transcending the feeble idioms of his own mind and voice. MIen
versed in the dialects of the schools have been slow to make full
acknowledgment of the necessity and the wisdom of the popular style
in the composition of the Bible; and no small amount of the misinterpretation to which it has been exposed, has arisen from neglecting the
usage of speech among the people for whom it was written, and insensibly applying to it a usage with which our modern education has made




8                      INTRODUCTION.
us familiar. It ought not to be forgotten that the early written language of the Greeks and Romans was not philosophical, but popular.
V.- ITS AUTHOR.
This body of literature is unparalleled in the history of the world
for the majesty of its subject, the symmetry of its structure, the harmony of its parts, and the slow march of its growth. The subject, we
have seen, is the history of the dealings of God with man. It is therefore altogether unique in its kind. Other ancient records have commenced with the age of gods; but they have soon subsided into the
every-day doings of ordinary mortals. But the one sacred topic is here
pursued with undeviating consistency throughout the whole volume.
Even the collateral books of Psalms, Proverbs, Job, Canticles, and
Ecclesiastes contribute to the elucidation of this lofty theme. No
other literature in the world has invariably adhered to the same high
argument. The wonderful symmetry of its structure is obvious even
from the general analysis we have now given of its contents. But it
becomes more and more conspicuous as we examine more minutely
into the details of the whole fabric. And yet there is a native artlessness, an unlabored simplicity, in its manner, which enhances the charm
of regularity. It is not the starched precision of dry science or art,
but the substantial unity of nature and life. The harmony of parts
which the Holy Scripture exhibits, results from the harmony of the
reality which it faithfully portrays. The productions of different
authors are almost equally different in their topics; and even when
they expatiate on the same theme, they only display the idiosyncrasies
of the several minds from which they proceed, and are incapable of
being harmonized in their contents, or arranged into a uniform system.
Even the collected works of a single human author are found to
betray marks of inconsistency, vacillation, and disorder. But the
truths, which the Scripture presents in a natural or historical form,
have proved as capable of methodical treatment and systematic
arrangement as the facts of the physical and metaphysical world. The
gradual advance by which the Bible has grown to its full maturity is
no less in contrast with the miscellaneous accumulations of human lit



THE BIBLE.                           9
erature.  Consisting of sixty-six pieces, composed by no less than forty
authors, scattered over a period of at least sixteen hundred years, partly
in the language of Shem, and partly in that of Japheth, among an eastern
people of agricultural and pastoral habits, not distinguished for philosophic attainments, yet rising to the loftiest theme of human thought,
exhibiting at every stage of its progress a uniform plan, and maintaining a constant unanimity of testimony and doctrine, this volume proves
itself to be the result of no mere human authorship.
(a) This antecedent indication of a divine authorship, arising from
the inspection of the book itself, is found to be accompanied with all
the subsequent evidences of the fact, which are naturally to be expected. (b) The uniform testimony, of the honest and intelligent
fathers and members of the Christian church, from the times of the
apostles down to the present day, is embodied in the phrases, " Divine
Writings," " God-inspired Writings," which we have already quoted
from  Irenaeus and Clemens Alexandrinus.  Gainsayers have appeared, and still do appear, who take exception to the dogma of inspiration in itself, or in some of the forms in which it has been presented
by theologians. But, taken even as a whole, their adverse judgment
must be acknowledged to be of small account against the preponderating testimony of ecclesiastical writers of all ages.  (c) This collection
of writings also uniformly claims to be the Word of God, both in direct
terms and incidental statements. The Great Prophet and Teacher
says, " Search the Scriptures; for in them ye think ye have eternal
life: and they are they which testify of me" (John v. 39). He
opened the understandings of his disciples, " that they might understanid
the Scriptures" (Luke xxiv. 45). Paul designates the Old Testament " the oracles of God " (Rom. iii. 2), and Peter declares that " the
prophecy came not in old time by the will of man, but holy men of
God spake as they were moved by the Holy Ghost " (2 Peter i. 21).
Paul says of himself, " If any man think himself to be a prophet or
spiritual, let him acknowledge that the things that I write unto you
are the commandments of the Lord" (1 Cor. xiv. 37). And John
solemnly affirms, "If any man shall add unto these things, God shall
add unto him the plagues that are written in this book; and if any
Man shall take away from the words of the book of this prophecy, God
shall take away his part out of the book of life, and out of the holy
2




10                     INTRODUCTION.
city, and from the things which are written in this book" (Rev. xx.
18, 19). These, and similar passages out of this book, calmly and
deliberately place us in a dilemma from which there is no escape.
Either the Scriptures are the word of God, or they are not. If they
be not, then the writers of these Scriptures, who directly and indirectly
affirm their divine origin, are false witnesses; and if they have proved
unworthy of credit on this fundamental point, they can be of no authority on other equally important matters. But neither before examination, nor after an examination of eighteen centuries, have we the
slightest reason for doubting the veracity of these men; and their
unanimous evidence is in favor of the divine authorship of the Bible.
(d) All that we have learned of the contents of these books accords
with their claim to be the word of God. The constant harmony of
their statements, when fairly interpreted, with one another, with general history, and with physical and metaphysical truth, affords an incontestable proof of their divine origin. The statements of other early
writers have invariably come into conflict with historical or scientific
truth.  But, still further, these books communicate to us matters concerning God, the origin and the future destiny of man, which are of
vital importance in themselves, and yet are absolutely beyond the
reach of human intuition, observation, or deduction. It is impossible,
therefore, for mere human beings, apart from divine instruction and
authority, to attest these things to us at all. Hence these books, if
they were not traceable ultimately to a Divine Author, would absolutely fail us in the very points that are essential to be known; namely,
the origin of our being, the relation in which we stand to God, and the
way to eternal happiness, on which neither science nor history affords
us any light. But they yield a clear, definite, and consistent light and
help, meeting the very askings and longings of our souls on these momentous topics. The wonderful way in which they convince the reason, probe the conscience, and apply a healing balm to the wounded
spirit, is in itself an independent attestation to their divine origin.
(e) The peculiar structure of this volume of writings, the general acknowledgment of the Jewish and Christian church in all ages, the
account which it naturally furnishes of its own origin and the nature
of its contents, are the sure and only grounds of evidence in regard to
authorship; and these concur in ascribing it to an ultimate divine




THE BIBLE.                         11
source. And we have only to add that there has not yet been, and
we do not expect there will be, any tenable objection to this vast and
growing array of evidence.
The nature of inspiration can only be learned from Scripture itself.
To it, therefore, we apply for a definition of this important term.
The Apostle Paul in writing to Timothy, a pastor and teacher in the
church of God, makes use of the following,expressions concerning
Scripture: Ta ep& 7,pa ypajara ra 8vva/JEvca re o-o'o-aL eiZ oWplav, and
HaIo-a ypal Sge'7TrvEVo0ro7  Kal WiOcAos wpops &Sao-CaXclav. "' The holy
scripta able to make thee wise unto salvation," and " Every scripture
given by inspiration of God, and profitable for doctrine." From these
expressions we gather the following order of doctrine concerning the
origin and character of the Bible.  1. It is given by inspiration of
God. 2. It is first holy; second, able to make wise unto salvation;
and, third, profitable for doctrine and other purposes of edification. In
these elements of the doctrine of inspiration, the following points are
worthy of remark:  1. It is a writing, not a writer, of which the
character is here given. The thing said to be inspired is not that
which goes into the mind of the author, but that which comes out of
his mind by means of his pen. It is not the material on which he is
to exercise his mind, but the result of that mental exercise which is
here characterized. Hence it has received all the impress, not merely
of man in general, but even of the individual author in particular, at
the time when it is so designated. It is that piece of composition
which the human author has put into a written form which is described
as inspired.  This is the true warrant for, and the proper meaning of,
the phrase verbal inspiration.  2. To be inspired of God, is to be
communicated from  God, who is a spirit, to the mind of man. The
modus operandi, mode of communication, we do not pretend to explain.
But the possibility of such communication we cannot for a moment
doubt. The immediate author of a merely human book may not be
the ultimate author of a single sentiment it contains. IHe may have
received every fact from trustworthy witnesses, who are after all the
real vouchers for all that it records. And the very merit of the immediate author may consist in judiciously selecting the facts, faithfully
adhering to his authorities, and properly arranging his materials for
the desired effect. Analogous to this is the divine authorship of the




12  -                    INTRODUCTION.
sacred volume.  By the inspiration of the Almighty, the human author
is made to perceive certain things divine and human, to select such
as are to be revealed, and, to record these with fidelity in the natural
order and to the proper end. The result is a writing given by inspiration of God, with all the peculiarities of man, and all the authority
of God.  3. Such a written revelation is "holy."  The primary holiness of a writing is its truth. God's part in it secures its veracity and
credibility.  Even man often tells the truth, where he is a disinterested
witness; and we believe not only his sincerity, but his competence.
God, who cannot lie, is able to secure his scribes from error intentional
or unintentional.  The secondary holiness of a writing appears in the
two following particulars: 4. It is also ".able to make wise unto salvation."  This refers to the kind of truth contained in the book of
God. It is a revelation of mercy, of peace on earth and good-will to
man.  This, at the same time, imparts an unspeakable interest to the
book, and points out the occasion warranting the divine interference
for its composition.  5. It is also "profitable for doctrine."  It tends
to holiness. It is moral as well as merciful in its revelations. It contains truth, mercy, and righteousness.  It reflects, therefore, the holiness of God.  It is in all respects worthy of its high original.
VI. - ITS INTERPRETATION.
It is impossible to forget that we live in the world of the fall. Hence
it must needs be that cficnces come, stumblin,gs at certain facts or doctrines of the word of God. If it were not for this, the business of interpretation would be comparatively easy. The Bible shines by its
own light, and only needs preservation, translation, and illustration by
human and natural history.  But as things now are, the art of interpretation presupposes difficulties, even to the comparatively earnest
and sincere, in the way of understanding and accepting its revelations.
And the interpreter must not unfrequently allude to the misconceptions
which he endeavors to remove. The reader must not be surprised,
therefore, if, in a world of darkness, objections have occurred to other
minds which have never struck his own. The aim of an exposition of




THNE BIB, LE.                      13
the Word of God is expressly to obviate difficulties, and elucidate as far
as possible the ways of God with man. In the course of exposition,
therefore, passages that present obstacles to the mind, or relate to the
things of God, must be treated at length, while those that are plain in
themselves, or collateral to the grand topic, may almost be left to speak
for themselves.
It follows, from. this consideration, that the laws of interpretation, to
be of any avail for the conviction of men, must be above question. It
is necessary, therefore, to start with some fundamental fact, broad
enough to be the basis of' a system of exegetical maxims.  The Bible,
then, is the word of God concerning the ways of God with man, put
into a written form by men during a period of sixteen hundred years;
the Old Testament in the Hebrew language, tje New  Testament in the
Greek. This pregnant fact is the sum of what we have already stated
concerning the Scriptures, and it will be convenient to resolve it into
its elementary parts, in order to display the several grounds for the
general laws of interpretation.
1. The Bible is written by men. This is admitted on all hands.
-Ilence it is subject to the ordinary rules of interpretation which apply
to all human writings; not to rules arbitrary in their nature, modern
in their invention, or unexampled in the days of the writer.  Still further, the Bible is written for men, and accordingly, in the language of
common life, not in the special terminology of science or art. Hence
the following rules are obvious:
Rule I. The usage of common life determines the meaning of a
word or phrase; not that of philosophy.
Rule II. The usage of the time and place of the writer determines
the meaning; not that of any other time; not modern usage.
Rule III.  If a word or phrase had several meanings, the context
determines which it bears in a given passage. The more common
meaning of the writer's day is to be preferred, provided it suit the passage; not that more common in our day.
Rule I-V. If the author have occasion to employ a new word, or an
old word in a new signification, his definition or his usage must determine the meaning; not any other author's usage.
Rule V. The direct or literal sense of a sentence is the meaning




14                     INTRODUCTION.
of the author, when no other is indicated; not any figurative, allegorical, or mystical meaning.
Rule VI. Passages bearing a direct, literal, or fully ascertained
sense go to determine what passages have another sense than the literal, and what that other sense is; not our opinions.
2. The Bible treats of God in relation with man. It is obvious
that this circumstance will afford occasion for new words and phrases,
and new applications of the old ones. It brings into view such peculiar figures of speech as are called anthropomorphism and anthropopathism. It gives a new expansion to all the previous rules.  It is
needful to specify only one additional rule here,
Rule VII. A word, phrase, or sentence belonging primarily to the
things of man, must be understood, when applied to the things of God,
in a sense consistent with his essential nature; not in a sense contradictory of any known attribute of that nature.
3. There is a growth in the Bible in two respects. 1. There is a
growth in the adding of document to document for at least sixteen hundred years. Hence the simple or primary meaning of any part of
speech will appear in the earlier documents; the more expanded and
recondite may come out only in the later. 2. There is a growth also
in adding fact to fact, and truth to truth, whereby doctrines that at first
come out only in the bud are in the end expanded into full blow. At
its commencement the Bible chooses and points out the all-sufficient
root from which all doctrine may germinate. That root is God. In
him inhere all the virtues that can create and uphold a world, and
therefore in the knowledge of him are involved all the doctrines that
can instruct and edify the intelligent creature.  Hence the elementary
form of a doctrine will be found in the older parts of Scripture; the
more developed form in the later books. This gives rise to two similar rules of interpretation, —
Rule VIII. The meaning of a word or phrase in a later book of
Scripture is not to be transferred to an earlier book, unless required
by the context.
Rule IX. The form of a doctrine in a subsequent part of the Bible must not be taken to be as fully developed in a preceding part
without the warrant of usage and the context.
4. The Old Testament was composed in Hebrew, the New  in




THE BIBLE.                         15
Greek. Each must be interpreted according to the genius of the language in which it was originally written. The interpreter must therefore be familiar with the grammar of each, in which the particulars
which constitute its genius are gathered into a system. The writers
of the New Testament were, moreover, Hebrews by birth and habit,
with the possible exception of Luke. Their Greek therefore bears a
Hebrew stamp; and their words and phrases are employed to express
Hebrew things, qualities, customs, and doctrines. Hence they must
receive much of their elucidation from the I-Iebrew parts of speech of
which they are the intended equivalents. Two rules of interpretation
come under this head,Rule X. The sense of a sentence, and the relation of one sentence
to another, must be determined according to the grammar of the language in which it is written.
Rule XI. The meaning of New Testament words and phrases
must be determined in harmony with Old Testament usage; not by
Greek against Hebrew usage.
5. The Bible is the word of God. All the other elements of our
fundamental postulate are plain on the surface of things, and therefore
unanimously admitted. This, however, some interpreters of the Bible
do not accept, at least without reserve. But notwithstanding their rejection of this dogma, such interpreters are bound to respect the claims
of this book to be the Word of God. This they can only do by applying to its interpretation such rules as are fairly deducible from such a
characteristic. In doing so they put themselves to no disadvantage.
They only give the claimant a fair stage, and put its high claim to a
reasonable test. Now God is a God of truth. His word is truth.
Hence all Scripture must be consistent with truth and with itself. It
contains no real contradiction. This gives rise t6 the following rules:
Rule XII. All Scripture is true historically and metaphysically;
not mythical or fallible.
Rule XIII. In verbally discordant passages that sense is to be
adopted which will explain or obviate the discrepancy; not a sense
that makes a contradiction. To explain is positively to show the harmony of the passage; to obviate is negatively to show that there is no
contradiction.
Rule XIV.  Scripture explains Scripture. Hence the clear and




16                      INTRODUCTION.
plain passages elucidate the dark and abstruse; not anything foreign
to Scripture in time, place, or sentiment; not our philosophy.
Rule XV.  Of rules that cross one another, the higher sets aside
or modifies the lower.
VII. - THE PENTATEUCIH.
I. ITS AUTHOR. — The Pentateuch is a workl preenting at first
sight all the ordinary marks of unity.  Its five parts stand in a natural
relation to one another. Genesis contains the origin of the present
constitution of nature, of man, of the Sabbath, of many of the primary arts and customs of human society, of the covenant of works, of
sin, of the covenant of grace, of the promise, and of the chosen
people.  Exodus records the growth of the chosen family into a
nation, the departure of Israel from Egypt, the giving of the law,
the directions for the construction of the tabernacle and its appurtenances, and the carrying of these directions into effect. Leviticus treats of the ritual under the heads of the various offerings,
the consecration of the priests, the removal of uncleanness, the
means of purification, and the regulations concerning festivals and
vows. iNumbers recounts the first census of the people, the sojourning in the wilderness, the conquest of the country east of the Jordan,
the second census, and certain other arrangements preparatory to the
crossing of the Jordan.  Deuteronomy contains a recapitulation of the
great deliverance the people had experienced, an adrnmonitory address
to them by lMoses on the eve of his departure, with certain additional
pieces designed for their instruction and encouragement.  The book is
then closed with a chapter giving an account of the death of Moses,
which is due to the continuator of the sacred history. A literary work
exhibitinc such marks of connection and order it is natural to ascribe
to one author.  Moses was a man of learning (Acts vii. 22), a writer
(Exod. xvii. 14, xxiv. 4), a poet (Exod. xv.; Deut. xxxii.), a lawgiver, and a public leader. He was also a witness and a chief mover
in all the events recounted from the second chapter of Exodus to the
last of Deuteronomy.  It is therefore antecedently most probable that
he was the author of the Pentateuch.




THE BIBLE.                           17
Close and critical examiners, however, of this work have found certain passages, sentences, and words which seem to come from a later
hand. Various modes of explaining this appearance have been adopted,
according to the circumstances of the interpreter. Either the divinely
authorized reviser, transcriber, and continuator of the sacred volume,
made, by the divine direction, the needful additions in writing to the
written work of Moses, or the author must have been as late as the
supposed latest event or allusion recorded in the book. Either of these
suppositions is possible. But the antecedent probability is in favor of
the former. Apart from the few passages which have the appearance
of a later date, the work remains still a perfect whole from the beginning to the death of Moses, when it closes. It is also expressly affirmed
in the book itself that Moses wrote certain parts of it, if not the whole
(Exod. xvii. 14, xxiv. 4; Num. xxxiii. 2; Deut. xxxi. 9, 22, 24-26).
Hence the probability is, that the whole work, being complete in itself,
is the production of him to whom great part of it is by itself ascribed.
As the whole book is also the first part of a progressive work, to be
continued for many ages, it is natural that certain explanatory notes
may have been inserted by the direction of the Divine Author. As
Moses may have elucidated the documents that came down to him by
a few verbal changes and additions, so may his continuator have added
a few notes of explanation to his finished work for the benefit of a
later generation. But the date of a work is that of the first edition, so
to speak; not that of its final retouching. Though an author may have
lived to publish ten editions of his work, with slight modifications in
each, yet the date of it is at least as far back as that of the first edition. So, though the Almighty may have employed a subsequent
prophet to add the last chapter of Deuteronomy, and insert a few explanatory clauses or parentheses, yet the book of the law is still to be
dated from its first complete draft by the original author.
Some critics also find discrepancies of statement and style in the Pentateuch, and have endeavored to explain these phenomena by distributing the work among several authors, each of whom contributed his
own part to the whole performance. If this were carried merely to
the extent of presuming that certain historical pieces of composition
came down to Moses, which he retouched and fitted into the first part
of his own work, and that this again was retouched by a subsequent
3




~18                     INTRODUCTION.
sacred writer, it could do no harm, and might be attended with some
advantage to the interpretation of the book. But the hypothesis that
a work with obvious marks of substantial unity was fabricated out of
several works of different authors and ages is improbable in itself. It
rests mainly on an over-refinement of critical acumen, and has proved
a failure in other instances of its application. And it is unavailing as
a means of explaining discrepancies of statement, since it merely succumbs to these difficulties, leaves them where it found them, thinks only
of adding to their number and force, and simply ascribes their occurrence to the inadvertence of the compiler. This is a mode of dealing
with a work of antiquity to which we are not warranted in resorting,
until it has been proved contradictory to itself, to the acknowledged
facts of observation, or the intuitive principles of reason. A fair examination of this work will show the very reverse of this to be the
fact. It is the only key to the history of the human race, the chief
voucher for many of its important facts; and it presents an astonishing
harmony with its own statements, and with the main deductions of reason and observation concerning the origin and nature of man. The
supposed discrepancies are due either to our misconception of its meaning, or to our ignorance of the circumstances in which it was written.
Such discrepancies can never affect either the unity or the authenticity
of the work. They leave in all its force the antecedent probability of
its composition by Moses.
This probability is turned into an established certainty, by testimony
of the most satisfactory kind, as soon as we go beyond the work itself
into the succeeding portions of Sacred Scripture. In the very first
chapter of the book of Joshua we read of the book of the law, which
is plainly ascribed to Moses (i. 7, 8). Other references to the book.of the law by Moses are found in subsequent passages of Joshua (viii.
31-34, xxiii. 6, xxiv. 26).  Similar testimonies are extant in the
following books: 1 Kings ii. 3; 2 Kings xiv. 6, xxiii. 25; 2 Chron.
xxv. 4, xxxiv. 14, xxxv. 12; Ezra vi. 18; Neh. viii. 1, xiii. 1.
We close this evidence by an incidental statement of our Lord after
his resurrection, -," These are the words which I spake unto you
while I was yet with you, that all things must be fulfilled which were
written in the law of Moses, and in the prophets, and in the Psalms
concerning me" (Luke xxiv. 44). It is only needful to say that




THE BIBLE.                          9
the law of Moses here means the Pentateuch, and that this passage is
only a single sample out of the concurrent testimony of the New Testament to the Mosaic authorship of this book.
If. ITS WRITTEN FORM. - The Pentateuch contains six hundred
and sixty-nine m,.~$~ or paragraphs, distinguished into n.urt. open
and nnm nr closed. Those in which a new line was commenced were
called open; those in which the same line after an interval was continued were said to be closed. The former were marked with a m
standing in the space between the paragraphs; the latter with a c.
These may be represented by ~t and ~. The former were intended to
mark greater distinctions in the matter; the latter, less. The same
paragraph divisions are also found in the prophets and Hagiographa.
They were in existence anterior to the Talmud, as they are noticed in
the Mrishna; while in the Gemara they are declared to be inviolable
rules of sacred orthography, and ascribed to Mloses.  According to
i6eil, they may have proceeded from the authors of the sacred books.
Besides these paragraphs, the division into =t:Dp., verses, was
found in the poetical books from an early period. These verses are
by the accents subdivided into KLWa and Ko',JLtaTa. In the oldest MSS.
these verses were written separately, though this arrangement has
been laid aside in the Masoretic MSS. A similar division of the sentences in the other books is mentioned in the Mishna, and this was at
all events the foundation of our present verse system. This was first
introduced into editions of the Hebrew Bible by Athias, a learned Jew
of Amsterdam, in 1661, A.c. It was adopted in the Vulgate so early
as 1558.
The present division into chapters originated with the Christians in
the thirteenth century, being ascribed by some to Cardinal Hugo, by
others to Stephen Langton, Archbishop of Canterbury. It was first
used in a concordance to the Vulgate, and adopted in the fifteenth century by R. Nathan for a concordance of the Hebrew Bible.
The Pentateuch was also divided into fifty-four larger parashoth or
lessons, for reading in the worship of the synagogue.  By this distribution the whole Pentateuch was read over at a section every Sabbath
in the Jewish intercalary year, which contained fifty-four weeks. In
the ordinary year, which contained not more than fifty-one weeks, two




20                      INTRODUCTION.
Of ihe shorter sections were read together on several Sabbaths so as to
c rePplete the reading. In the spaces where the lesson for the Sabbath
anTt the paragraph end together, instead of one Z or I, as the case
cnay be, we find three inserted.
Corresponding to these sections of the law were the'iinrn  divisions or lessons of the prophets, which are mentioned in the Mishna.
Elias Levita says that these were introduced by the Jews, when Antiochus Epiphanes forbade the reading of the law. This, however, is
a mere conjecture; and it is more probable that these sections were
added to the service of the synagogue in order to render it more complete. A table of the haphtaroth as well as the parashoth is given in
Van der Hooght's Bible at the end of the Hagiographa.
The Masoretic text is the basis of the following translation and
commentary.  Important deviations from it are noted.
VIII. - GENESIS.
the book of Genesis is separable into eleven documents or pieces
of composition, most of which contain other subordinate divisions. The
first ef these has no introductory phrase; the third begins with  rt~,-.hin' this is the book of the generations;' and the others with.n4qi'n,i' these are the generations.'
The subordinate pieces, however, of which these primary documents
consist, are as distinct from each other, as complete in themselves, and
as clearly owing each to a separate effort of the composer, as the
wholes which they go to constitute. The history of the fall, Gen. iii.,
the family of Adam, iv., the description of the vices of the antediluvians, vi. 1-8, and the confusion of tongues, xi. 1-9, are as distinct efforts of composition, and as perfect in themselves, as any of the
primary divisions. The same holds good throughout the entire book.
Even these subordinate pieces contain still smaller passages, having an
exact and self-contained finish, which enables the critic to lift them out
and examine them, and makes him wonder if they have not been inserted in the document as in a mould previously fitted for their reception. The memoranda of each day's creative work, of the locality of
Paradise, of each link in the genealogy of Noah and of Abraham, are




THE BIBLE.                         2-1
striking examples of this. They sit, each in the narrative, like a stone
in its setting.
Whether these primary documents were originally composed by
Moses, or came into his hands from earlier sacred writers, and were
by him revised and combined into his great work, we are not informed.
By revising a sacred writing, we mean replacing obsolete or otherwise
unknown words or modes of writing by such as were in common use
in the time of the reviser, and putting in an explanatory clause or
passage when necessary for the men of a later day. The latter of the
above suppositions is not inconsistent with Moses being reckoned the
responsible author of the whole collection. We hold it to be more
natural, satisfactory, and accordant with the phenomena of Scripture.
It is satisfactory to have the recorder, if not an eye-witness, yet as
near as possible to the events recorded. And it seems to have been a
part of the method of the Divine Author of the Scripture to have a
constant collector, conservator, authenticator, reviser, and continuator
of that book which he designed for the spiritual instruction of successive ages. We may disapprove of one writer tampering with the
work of another; but we must allow the Divine Author to adapt his
own work, from time to time, to the necessities of coming generations.
This implies, however, that writing was in use from the origin of
xnan.
We are not able to say when writing of any kind was invented, or
when syllabic or alphabetic writing came into use. But we meet with
the word Irt. sevper, a writing, from which we have our English
cipher, so early as the fifth chapter of Genesis. And many things
encourage us to presume a very early invention of writing. It is, after
all, only another form of speech, another effort of the signing faculty
in man. Why may not the hand gesticulate to the eye, as well as the
tongue articulate to the ear?  We believe the former was concurrent
with the latter in early speech, as it is in the speech of all lively nations to the present day. We have only another step to writing. Let
the gestures of the hand take a permanent form by being carved in
lines on a smooth surface, and we have a written character.
This leads us to the previous question of human speech. Was it a
gradual acquisition after a period of brute silence? Apart from history, we argue it was not. We conceive that speech leaped at once




22                      INTRODUCTION.
from the brain of man a perfect thing, — perfect as the new-born infant, -yet capable of growth and development. This has been the
case with all inventions and discoveries. The pressing necessity has
come upon the fitting man, and he has given forth a complete idea,
which after ages can only develope. The Bible record confirms this
theory. Adam comes to be, and then by the force of his native genius
speaks. And in primitive times we have no doubt the hand moved as
well as the tongue. Hence we hear so soon of " the book."
2. On the supposition that writing was known to Adam, Gen. i.-iv.,
containing the first two of these documents, formed the Bible of Adam's
descendants, or the antediluvians.  Gen. i.-xi. 9, being the sum  of
these two and the following three, constitutes the Bible of the descendants of Noah. The whole of Genesis may be called the Bible of the
posterity of Jacob; and, we may add, that the five books of the law,
of which the last four at least are immediately due to Moses, were the
first Bible of Israel as a nation.
3. Genesis is purely a historical work. It serves as the narrative
preamble to the legislation of Moses. It possesses, however, a much
higher and broader interest than this. It is the first volume of the
history of man in relation with God. It consists of a main line of
narrative, and one or more collateral lines. The main line is continuous, and relates to the portion of the human race that remains in communication with God. Side by side with this is a broken line, or
rather several successive lines, which are linked on, not to one another, but to the main line. Of these, two come out in the primary
documents of Genesis; namely, Gen. xxv. 12-18, and Gen. xxxvi.,
containing the respective records of Ishmael and Esau. When these
are placed side by side with those of Isaac and Jacob, the stages in
the main line of narrative are found to be nine, or two less than the
primitive documents.
These great lines of narrative, in like manner, include minor lines,
whenever the history falls into several threads, which must all be taken
up one after another, in order to carry on the whole concatenation of
events. These come out in paragraphs, and even shorter passages,
which necessarily overlap one another in point of time. The striking
peculiarity of Hebrew composition is aptly illustrated by the successive
links in the genealogy of the fifth chapter, where the life of one patri



THE BIBLE.                           23
arch is brought to a close before that of. the next is taken up, though
they actually run parallel for the greater part of the predecessor's life.
It furnishes a key to much that is difficult in the narrative.
4. This book is naturally divided into two great parts, - the first narrating the creation; the second, tile development of the things created
from the beginning to the deaths of Jacob and Joseph.
The first part is equal in value to the whole record of what may
take place to the end of time, and therefore to the whole of the Bible,
not only in its historical, but in its prophetical aspect. A created system of things contains in its bosom the whole of that which may be
unfolded from it.
The second great part of Genesis consists of two main divisions, -
the one detailing the course of events before the deluge, the other after
it. These divisions may be distributed into sections in the following
way: The stages of the narrative marked off in the primary documents are nine; in consequence, however, of the transcendent importance of the primeval events, we have broken up the second document
into three sections, and the fourth into two, and have thus divided the
contents of the book into twelve great sections. All these matters of
arrangement are set forth to view in the following
TABLE OF CONTENTS.
SECTIONS.      CHAPTERS.      DOCUMENTS.
I. CREATION.  I. Creation,     i.-ii. 3.           I.
II. The Man,    ii. 4-25.
o  III. TheFall,     iii.               II.'- 0  IV. The Race,     iv.                   f
g7. e  VTV. Line to Noah   v.-vi. 8.      III.
H   c, AV~I. The Deluge,    vi. 9-viii..   v
VII. The Covenant,  ix.           IV.
[I. o,  lVIII. The Nations,   x.-xi. 9.         V.      J 
P     J   IX. Line to Abram, xi. 10-26.        VI.
0.   X. Abraham,            xi. 27-xxv. 11.  VII.
XI. Isaac,        xxv. 12-18.      VIIX.
II.Ja, xxxvi.     X.
XII. Jacob,   xxxvii.-1.        X








C OMMIENTARY.
PART I.
SECTION I.- THE CREATION.
I. THE ABSOLUTE CREATION. —Gen. i. 1.
ns2 head-part, beginning, of a thing, in point of time (Gen. x.
10), or value (Prov. i. 7). Its opposite is rn.4 (Isa. xlvi. 10).
nhnte. in the beginning, is always used in reference to time. Here
only is it taken absolutely.
are create, give being to something new. It has God always for its
subject. Its object may be anything: matter (Gen. i. 1); animal life
(Gen. i. 21); spiritual life (Gen. i. 27). Hence creation is not confined to a single point of time. Whenever anything absolutely newthat is, not involved in anything previously extant -is called into existence, there is creation (Num. xvi. 30). Any thing or event also may
be said to be created by Him, who created the whole system of nature
to which it belongs (Mal. ii. 10). The verb in its simple form occurs
forty-eight times (of which eleven are in Genesis, fourteen in the
whole Pentateuch, and twenty-one in Isaiah), and always in one sense.
vri%~. GOD. The noun i:s or:ns is found in the Hebrew scriptures fifty-seven times in the singular (of which two are in Deuteronomy, and forty-one in the book of Job), and about three thousand times
in the plural, of which seventeen are in Job. The Chaldee form,.~}
occurs about seventy-four times in the singular, and ten in the plural.
The letter,~ is proved to be radical, not only by bearing mappiq, but
also by keeping its ground before a formative ending. The Arabic
verb, with the same radicals, seems rather to borrow from it than to
lend the meaning coluit, worshipped, which it sometimes has. The root
probably means to be lasting, binding, firm, strong. Hence the noun
means the Everlasting, and in the plural, the Eternal Powers. It is
correctly rendered God, the name of the Eternal and Supreme Being
4




26                THE ABSOLUTE CREATION.
in our language, which perhaps originally meant lord or ruler. And,
like this, it is a common or appellative noun. This is evinced by its
direct use and indirect applications.
Its direct use is either proper or improper, according to the object
to which it is applied. Every instance of its proper use manifestly determines its meaning to be the Eternal, the Almighty, who is himself
without beginning, and has within himself the power of causing other
things, personal and impersonal, to be, and on this event is the sole
object of reverence and primary obedience to his intelligent creation.
Its improper use arose from the lapse of man into false notions of
tile object of worship. Many real or imaginary beings came to be
regarded as possessed of the attributes, and therefore entitled to the
reverence belonging to Deity, and were in consequence called gods by
their mistaken votaries, and by others who had occasion to speak of
them. This usage at once proves it to be a common noun, and corroborates its proper meaning. When thus employed, however, it immediately loses most of its inherent grandeur, and sometimes dwindles
down to the bare notion of the supernatural or the extramundane. In
this manner it seems to be applied by the witch of Endor to the unexpected apparition that presented itself to her (1 Sam. xxviii. 13).
Its indirect applications point with equal steadiness to this primary
and fundamental meaning. Thus it is employed in a relative and
well-defined sense to denote one appointed of God to stand in a certain divine relation to another. This relation is that of authoritative
revealer or administrator of the will of God. Thus we are told (John
x. 34) that "he called them gods, to whom the word of God came."
Thus Mioses became related to Aaron as God to his prophet (Exod.
iv. 16), and to Pharaoh as God to his creature (Exod. vii. 1). Accordingly, in Ps. lxxxii. 6, we find this principle generalized: "Iliad
said, gods are ye, and sons of the Highest all of you." IHere the
divine authority vested in MBoses is expressly recognized in those who
sit in Moses' seat as judges for God. They exercised a function of
God among the people, and so were in God's stead to them.  1Man,
indeed, was originally adapted for ruling, being made in the image of
God, and commanded to have dominion over the inferior creatures.
The parent also is instead of God in some respect to his children, and
the sovereign holds the relation of patriarch to his subjects. Still,
however, we are not fully warranted in translating ts'  judges in
Exod. xxi. 6, xxii. 7, 8, 27 (8, 9, 28), because a more easy, exact,
and impressive sense is obtained from the proper rendering.




GEN. I. 1.                         27
The word -X}~_ angel, as a relative or official term, is sometimes
applied to a person of the Godhead; but the process is not reversed.
The Seventy indeed translate et'y in several instances by SayyEXoL (Ps.
viii. 6; xcvii. 7; cxxxviii. 1).  The correctness of this is seemingly
supported by the quotations in Heb. i. 6. and ii. 7. These, however,
do not imply that the renderings are absolutely correct, but only sufficiently so for the purpose of the writer. And it is evident they are so,
because the original is a highly imaginative figure, by which a class is
conceived to exist, of which in reality only one of the kind is or can
be. Now the Seventy, either imagining, from the occasional application of the official term'angel' to God, that the angelic office somehow
or sometimes involved the divine nature, or viewing some of the false
gods of the heathen as really angels, and therefore seemingly wishing
to give a literal turn to the figure, substituted the word`yyeXoL as an
interpretation for t,5~..   This free translation was sufficient for the
purpose of the inspired author of the epistle to the Hebrews, inasmuch
as the worship of all angels (Heb. i. 6) in the Septuagint sense of the
term was that of the highest rank of dignitaries under God; and the
argument in the latter passage (Heb. ii. 7) turns not on the words,
"thou madest him a little lower than the angels," but upon the sentence, " thou hast put all things under his feet." Moreover, the Seventy are by no means consistent in this rendering of the word in similar
passages (see Ps. lxxxii. 1, xcvii. 1; 1 Sam. xxviii. 13).
With regard to the use of the word, it is to be observed that the
plural of the Chaldee form is uniformly plural in sense. The English
version of ]~}~-'~ the Son of God (Dan. iii. 25) is the only exception to this.  But as it is the phrase of a heathen, the real meaning
may be, a son of the gods. On the contrary, the plural of the Hebrew
form is generally employed to denote the one God. The singular
form, when applied to the true God, is naturally suggested by the
prominent thought of-his being the only one. The plural, when so
applied, is generally accompanied with singular conjuncts, and conveys
the predominant conception of a plurality in the one God, - a plurality which must be perfectly consistent with his being the only possible one of his kind.  The explanations of this use of the plural
namely, that it is a relic of polytheism, that it indicates the association
of the angels with the one God in a common or collective appellation,
and that it expresses the multiplicity of attributes subsisting in him -
are not satisfactory.  All we can say is, that it indicates such a plurality in the only one God as makes his nature complete and creation




28                TIE ABSOLUTE CREATION.
possible. Such a plurality in unity must have dawned upon the mind
of Adam.  It is afterwards, we conceive, definitely revealed in the
doctrine of the Father, the Son, and the Holy Ghost.
t:i.r shies, heavens, being the high (la2 be high, Arab.) or the
airy region; the overarching dome of space, with all its revolving
orbs.
y]R land, earth, the low or the hard.  The underlying surface of
land.
The verb is in the perfect form, denoting a completed act. The
adverbial note of time, " in the beginning," determines it to belong to
the past. To suit our idiom it may, therefore, be strictly rendered
"had created."  The skies and the land are the universe divided into
its two natural parts by an earthly spectator.  The absolute beginning
of time, and the creation of all things, mutually determine each other.
I.  1. In the beginning had God created the heavens and
the earth.
This great- introductory sentence of the book of God is equal in
weight to the whole of its subsequent communications concerning the
kingdom of nature.
It assumes the existence of God; for it is he who in the beginning
creates.  It assumes his eternity; for he is before all things: and as
nothing comes from nothing, he himself must have always been. It
implies his omnipotence; for he creates the universe of things. It
implies his absolute freedom; for he begins a new course of action.
It implies his infinite wisdom; for a cosmos, an order of matter and
mind, can only come from a being of absolute intelligence.  It implies
his essential goodness; for the Sole, Eternal, Almighty, All-wise, and
All-sufficient Being has no reason, no motive, and no capacity for evil.
It presumes him to be beyond all limit of time and place; as he is
before all time and place.
It asserts the creation of the heavens and the earth; that is, of the
universe of mind and matter. This creating is the omnipotent act of
giving existence to things which before had no existence. This is the
first great mystery of things; as the end is the second. Natural science observes things as they are, when they have already laid hold of
existence. It ascends into the past as far as observation will reach,
and penetrates into the future as far as experience will guide, But it




GEN. I. 1.                        29
does not touch the beginning or the end. This first sentence of revelation, however,. records the beginning. At the same time it involves
the progressive development of that,which is begun, and so contains
within its bosom the whole of what is revealed in the book of God. It
is thus historical of the beginning, and prophetical of the whole of time.
It is, therefore, equivalent to all the rest of revelation taken together,
which merely records the evolutions of one sphere of creation, and
nearly and more nearly anticipates the end of present things.
This sentence assumes the being of God, and asserts the beginning
of things. Hence it intimates that the existence of God is more immediately patent to the reason of man than the creation of the universe.
And this is agreeable to the philosophy of things; for the existence
of God is a necessary and eternal truth, more and more self-evident to
the intellect as it rises to maturity. But the beginning of things is, by
its very nature, a contingent event, which once was not and then came
to be contingent on the free will of the Eternal, and, therefore, not
evident to reason itself, but made known to the understanding by testimony and the reality of things. This sentence is the testimony, and
the actual world in us and around us is the reality. Faith takes
account of the one, observation of the other.
It bears on the very face of it the indication that it was written by
man, and for man; for it divides all things into the heavens and the
earth. Such a division evidently suits those only who are inhabitants
of the earth. Accordingly, this sentence is the foundation-stone of the
history, not of the universe at large, of the sun, of any other planet,
but of the earth, and of man its rational inhabitant.  The primeval
event which it records may be far distant, in point of time, from the
next event in such a history; as the earth may have existed myriads
of ages, and undergone many vicissitudes in its condition, before it
became the home of the human race. And, for ought we know, the
history of other planets, even of the solar system, may yet be unwritten,
because there has been as yet no rational inhabitant to compose or
peruse the record. We have no intimation of the interval of time that
elapsed between the beginning of things narrated in this prefatory
sentence and that state of things which is announced in the following
verse.
With no less clearness, however, does it show that it was dictated by
superhuman knowledge. For it records the beginning of things of
which natural science can take no cognizance. Man observes certain
laws of nature, and, guided by these, may trace the current of physical




30                THE ABSOLUTE CREATION.
events backwards and forwards, but without being able to fix any limit
to the course of nature in either direction. And not only this sentence,
but the main part of this and the following chapter communicates
events that occurred before man made his appearance on the stage of
things; and therefore before he could either witness or record them.
And in harmony with all this, the whole volume is proved by the topics
chosen, the revelations made, the views entertained, the ends contemplated, and the means of information possessed, to be derived from a
higher source than man.
This simple sentence denies atheism; for it assumes the being of
God. It denies polytheism, and, among its various forms, the doctrine of two eternal principles, the one good and the other evil; for it
confesses the one Eternal Creator. It denies materialism; for it asserts
the creation of matter. It denies pantheism; for it assumes the existence of God before all things, and apart from them. It denies fatalism; for it involves the freedom of the Eternal Being.
It indicates the relative superiority, in point of magnitude, of the
heavens to the earth, by giving the former the first place in the order
of words.  It is thus in accordance with the first elements of astronomical science.
It is therefore pregnant with physical and metaphysical, with ethical
and theological instruction for the first man, for the predecessors and
contemporaries of Moses, and for all the succeeding generations of
mankind.
This verse forms an integral part of the narrative, and not a mere
heading as some have imagined. This is abundantly evident from the
following reasons:  1. It has the form of a narrative, not of a superscription.  2. The conjunctive particle connects the second verse with
it; which could not be if it were a heading. 3. The very next sentence speaks of the earth as already in existence, and therefore its
creation must be recorded in the first verse. 4. In the first verse the
heavens take precedence of the earth; but in the following verses all
things, even the sun, moon, and stars seem to be but appendages to
the earth. Thus, if it were a heading, it would not correspond with
the narrative. 5. If the first verse belong to the narrative, order pervades the whole recital; whereas, if it be a heading, the most hopeless confusion enters. Light is called into being before the sun, moon,
and stars. The earth takes precedence of the heavenly luminaries.
The stars, which are co-ordinate with the sun, and pre-ordinate to the
moon, occupy the third place in the narrative of their manifestation.




GEN. I. 1.                       31
For any or all of these reasons it is obvious that the first verse forms
a part of the narrative.
As soon as it is settled that the narrative begins in the first verse,
another question comes up for determination; namely, whether the
heavens here mean the heavenly bodies that circle in their courses
through the realms of space, or the mere space itself which they occupy
with their perambulations. It is manifest that the heavens here denote
the heavenly orbs themselves, - the celestial mansions with their existing inhabitants, - for the following cogent reasons: 1. Creation implies
something created, and not mere space, which is nothing, and cannot
be said to be created. 2. As the earth here obviously means the substance of the planet we inhabit, so, by parity of reason, the heavens
must mean the substance of the celestial luminaries, the heavenly hosts
of stars and spirits. 3. The heavens are placed before the earth, and
therefore must mean that reality which is greater than the earth; for
if they meant space, and nothing real, they ought not to be before the
earth. 4. The heavens are actually mentioned in the verse, and therefore must mean a real thing; for if they meant nothing at all, they ought
not to be mentioned. 5. The heavens must denote the heavenly realities,
because this imparts a rational order to the whole chapter; whereas an
unaccountable derangement appears if the sun, moon, and stars do not
come into existence till the fourth day, though the sun is the centre of
light and the measurer of the daily period. For any or all of' these
reasons, it is undeniable that the heavens in the first verse mean the
fixed and planetary orbs of space; and, consequently, that these uncounted tenants of the skies, along with our own planet, are all declared
to be in existence before the commencement of the six days' creation.
Hence it appears that the first verse records an event antecedent to
those described in the subsequent verses. This is the absolute and
aboriginal creation of the heavens and all that in them is, and of the
earth in its primeval state. The former includes all those resplendent
spheres which are spread before the wondering eye of man, as well as
those hosts of planets and of spiritual and angelic beings which are
beyond the range of his natural vision. This brings a simple and
unforced meaning out of the whole chapter, and discloses a beauty and
a harmony in the narrative which no other interpretation can afford.
In this way the subsequent verses reveal a new effort of creative power,
by which the pre-adamic earth, in the condition in which it appears in
the second verse, is fitted up for the residence of a fresh animal creation, including the human race. The process is represented as it




32                         THE LAND.
would appear to primeval man in his infantile simplicity, with whom
his own position would naturally be the fixed point to which everything else was to be referred.
II. THE LAND.- Gen. i.2.,ct be. It is to be noted, however, that the word has three meanings, two of which now scarcely belong to our English be. 1. Be, as
an event, start into being, begin to be, come to pass. This may be
understood of a thing beginning to be, rsk'ar  be light; or of an event
taking place, tv.~ yml l_ and it came to pass from the end of days.
2. Be, as a change of state, become. This is applied to that which had
a previous existence, but undergoes some change in its properties or
relations; as nA_ r,. I..1 and she became a pillar of salt. 3. Be, as a
state. This is the ultimate meaninc  to which the verb tends in all
languages. In all its meanings, especially in the first and second, the
Hebrew speaker presumes an onlooker, to whom the object in question
appears coming into being, becoming or being, as the case may be.
Hence it means to be manifestly, so that eye-witnesses may observe the
signs of existence.
1-t,) mh- a waste and a void. The two terms denote kindred ideas,
and their combination marks emphasis. Besides the present passage
t,. occurs in only two others (Is. xxxiv. 11; Jer. iv. 23), and always
in conjunction with.lash. If we may distinguish the two words,.r'
refers to the matter, and the to the form, and therefore the phrase
combining the two denotes a state of utter confusion and desolation, an
absence of all that can furnish or people the land.
*rni darkness, the absence of light.
Aln; face, surface.,mn face, look, turn towards.
~t- roaring dleep, billow.  tl.~,n hum, roar, fret.
7ris breath, wind, soul, spirit.
mAn be soft, tremble.  Pi. brood, flutter.
Vra.n  and the earth. Here the conjunction attaches the noun, and
not the verb, to the preceding statement. This is therefore a connection of objects in space, and not of events in time. The present sentence, accordingly, may not stand closely conjoined in point of time
with the preceding one. To intimate sequence in time the conjunction
would have been prefixed to the verb in the form imn.  then was.;




GE N. I. 2.                       33
Fis means not only earth, but country, land, a portion of the earth's
surface defined by natural, national, or civil boundaries; as, the land of
Egypt, thy land (Ex. xxiii. 9, 10).
Before proceeding to translate this verse, it is to be observed that the
state of an event may be described either definitely or indefinitely. It
is described definitely by the three states of the Hebrew verb, - the perfect, the current, and the imperfect. The latter two may be designated
in common the imperfect state. A completed event is expressed by
the former of the two states, or, as they are commonly called, tenses
of the H-Iebrew verb; a current event, by the imperfect participle;
an incipient event, by the second state or tense. An event is described indefinitely when there is neither verb nor participle in the
sentence to determine its state. The first sentence of this verse is an
example of the perfect state of an event, the second of the indefinite,
and the third of the imperfect or continuous state.
2. A-nd the earth had become a waste and a void, and darkness was upon the face of the deep; and the Spirit of God was
brooding upon the face of the water.
After the undefined lapse of time from the first grand act of creation,
the present verse describes the state of things on the land immediately
antecedent to the creation of a new system of vegetable and animal
life, and, in particular, of man, the intelligent inhabitant, for whom this
fair scene was now to be fitted up and replenished.
HIere " the earth " is put first in the order of words, and therefore,
according to the genius of the Hebrew language, set forth prominently
as the subject of the sentence; whence we conclude that the subsequent narrative refers to the land —the skies from this time forward
coming in only incidentally, as they bear upon its history. The disorder and desolation, we are to remember, are limited in their range
to the land, and do not extend to the skies; and the scene of the
creation now remaining to be described is confined to the land, and its
superincumbent matter in point of space, and to its present geological
condition in point of time.
We have further to bear in mind that the land among the antediluvians, and down far below the time of Moses, meant so much of the
surface of our globe as was known by observation, along with an unknown and undetermined region beyond; and observation was not
5




34                          THE LAND.
then so extensive as to enable men to ascertain its spherical form  or
even the curvature of its surface.  To their eye it presented merely
an irreg'ular surlace bounded by the horizon.  Hence it appears that,
so far as the current significance of this leading tern  is concerned, the
scene of the six days' creation cannot be affirmed onl scriptural authority alone to have extended beyond the surface known to man.  Nothing. can be inferred from the mnere words of Scripture concerning
America, Australia, the islands of the Pacific, or even the remote parts
of Asia, Africa, or Europe, that were yet unexplored by t7he race of
man.  IWe are going beyond the warrant of the sacred narrative, on a
flight of imagination, whenever we advance a single step beyond the
sober limits of the usage of the day in which it was written.
Along with the sky and its conspicuous objects the land then known
to the primeval man formed the sum total of the observable universe.
It was as competent to him with his limited information, as it is to us
with our more extensive but still limited knowledge, to exprcss t7e all
by a periphrasis consisting of two terms that have not even yet arrived
at their full complement of meaning: and it was not the object or the
effet of divine revelation to anticipate science on these points.
Passing  now from the subject to the verb in this sentence, we observe it is in the perfect state, and therefore denotes that the condition
of confusioni and emptiness was not in progress, but had run its course
and become a settled thing, at least at the time of the next recorded
event.  if the verb had been absent in Hebrew, the sentence wou  ld
have'been still complete, and the meaning  as follows: "And the land
twas waste and void.'"  With the verb present, therefore, it must denote sometliing more. The verb tr  be has here, we conceive, the
meaning become; and the import of the sentence is this: "And the
land had'become waste and void."  This affords the presumption that
fhe part at least of the surface of our globe which fell within the cognizance of primeval man, and -first received the name of land, may not
have been always a scene of desolation or a sea of turbid waters, but
may have met with some catastrophe by which its order and fruitfulness had been marred or prevented.'This sentence, therefore, does not necessarily describe the state of
the land whcn first created, lhut merely intimates a change that may
ha ve taken place since it was called into existence.  What its previous
condition'was, or what interval of time elapsed between the absolute
crealion and the presenit state of things, is not revealed.  How many
tlransformationls it -may have undergone, and what purpose it may have




GEN. I. 2.                         35
heretofore served, are questions that di.d nnot essentially concern the
moral well-being of man, and are therefore to be asked of some other
interpreter of nature than the written word.
This state of things is finished in reference to the event about to be
narrated.  He-Ince the settled condition of the land, expressed by the
predicates " a waste and a void," is in studied ~contrast with the order
and fulness which are about to be introduced.  The present verse is
therefore to be regarded as a statement of the wants that' have to be
supplied in order to render the land a region of beauty and life.
The second clause of the verse points out another striking characteristic of the scene.  "And darkness was upon *the face of the deep":
HI-ere again the conjunction is connected with the noun.  The time is
the indefinite past, and the circumstance recorded is merely appended
to that contained, in the previous clause.  The darkness, therefore, is
connected with the disorder anid solitude which then prevailed on the
land.  It forms a part of the physical derangement which had taken
place on this part at least of the surface of our globe.
It is further to be noted that the darkness is described: to be on the.
face of the deep. Nothing is said about any other regioln throughout
the bounds of existing things.  The presumption is, so far as this
clause determines, that it is a local darkness confined to the face of the
deep.  And the clause itself stands between two others which refer to
the land, and not to any other part of occupied space. -It cannot therefore be intended to describe anything beyond this definite region.
The deep, the roaring abyss, is another feature in the pre-adamic
scene. It is not now a region of land and water, but a chaotic mass of
turbid Waters, floating over, it'may be, and partly laden with, the ruins
of a past order of things; at all events not at present possessing the
order of vegetable and animal life.
The last clause introduces a new and unexpected element into the
scene of desolation.  The sentence is, as heretofore, coupled to the
preceding one by the noun or subject.  This indicates still a conjunction of things, and not a series of events.  The phrase teim'.~1. means
the spirit of God, as it is elsewhere uniformly applied to spirit, and as,.~. brooded, does not describe the action of wind.  The verbal form
employed is the imperfect participle, and therefore denotes a work in
the actual process of accomplishment.  The brooding of the spirit of
God is evidently the originating cause of the reorganization of- things
on the land, by the creative work which is successively described in the
following passage.




36                        THE LAND.
It is here intimated that God is a spirit. For "the spirit of God"
is equivalent to " God who is a spirit." This is that essential characteristic of the Everlasting which makes creation possible. MnIany
philosophers, ancient and modern, have felt the difficulty of proceeding
from the one to the many; in other words, of evolving the actual
multiplicity of things out of the absolutely one. And no wonder.
For the absolutely one, the pure monad that has no internal relation,
no complexity of quality or faculty, is barren, and must remain alone.
It is, in fact, nothing; not merely no thing, but absolutely naught.
The simplest possible existent must have BEING, and THAT to which
this being belongs, and, moreover, some specific or definite CHARACTER
by which it is what it is. This character seldom consists of one quality; usually, if not universally, of more than one. Hence in the
Eternal One may and must be that CHARACTER which is the concentration of all the causative antecedents of a universe of things. The
first of these is WrILL. Without free choice there can be no beginning
of things. Hence matter cannot be a creator. But will needs, cannot
be without, WISDOMr to plan and POWERe to execute what is to be
willed. These are the three essential attributes of srirIT. The manifold wisdom of the Eternal Spirit, combined with his equally manifold
power, is adequate to the creation of a manifold system of things. Let
the free behest be given, and the universe starts into being.
It would be rash and out of place to speculate on the nature of the
brooding here mentioned further than it is explained by the event.
We could not see any use of a mere wind blowing over the water, as
it Would be productive of none of the subsequent effects. At the
same time, we may conceive the spirit of God to manifest its energy
in some outward effect, which may bear a fair analogy to the natural
figure by which it is represented. Chemical forces, as the prime
agents, are not to be thought of here, as they are totally inadequate to
the production of the results in question. Nothing but a creative or
absolutely initiative power could give rise to a change so great and
fundamental as the construction of an Adamic abode out of the luminous, aerial, aqueous, and terrene materials of the preexistent earth,
and the production of the new vegetable and animal species with which
it was now to be replenished.
Such is the intimation we gather from the text, when it declares
that " the spirit of God was brooding upon the face of the waters."
It means something more than the ordinary power put forth by the
Great Being for the natural sustenance and development of the uni



GEN. I. 3-5.                        37
verse which he has called into existence. It indicates a new and
special display of omnipotence fobr the present exigencies of this part
of the realm of creation.  Such an occasional, and, for ought we know,
ordinary though supernatural interposition, is quite in harmony with
the perfect freedom of the Most High in the changing conditions of a
particular region, while the absolute impossibility of its occurrence'would be totally at variance with this essential attribute of a spiritual
nature.
In addition to this, we cannot see how a universe of moral beings
can be governed on any other principle; while, on the other hand,
the principle itself is perfectly compatible with the administration of
the whole according to a predetermined plan, and does not involve any
vacillation of purpose on the part of the Great Designer.
We observe, also, that this creative power is put forth on the face
of the waters, and is therefore confined to the land mentioned in the
previous part of the verse and its superincumbent atmosphere.
Thus this primeval document proceeds, ji an orderly~ way, to p-r-.tray to us in a single verse the state of the land antecedent to its being
fitted up anew as a meet dwelling-place for man.
IIL. THE FIRST DAY.- Gen. i. 3-5.
3. n say, bid. After this verb comes the thing said in the words
of the speaker, or an equivalent expression. In this respect it corresponds with our English say.'ix light.  Light is simply that which makes a sensible impression
on the organs of vision. It belongs to a class of things which occasionally produce the same effect.'r_,x;  then said.  Here we have come to the narrative or the record of a series of events.  The conjunction is prefixed to the verb, to
indicate the connection of the event it records with that which precedes. There is here, therefore, a sequence in the order of time. In
a chain of events, the narrative follows the order of occurrence.  Collateral chains of events must of necessity be recorded in successive
paragraphs.  The first paragraph carries on one line of incidents to a fit
resting-place. The next may go back to take up the record of another
line.  Hence a new paragraph beginning with a conjoined verb is
to be connected in time, not with the last sentence of the preceding




38                      THEl FIRST "DAY.
one, but with some sentence in the preceding narrative more or less
distant from its terminating point (see on ver. 5, and ii. 3).  Even a
single verse may be a paragraph in itself referring to a point of time
antecedent to the preceding sentence.
A verb so conjoined in narrative is in Ieblrew put in the incipienta
or imperfect form, as the narrator conceives the events to grow each
out of that already past. IHe himself follows the incidents step by
step down the pathway of time, and hence the initial aspect of each
event is towards him, as it actually comes upon the stage of existence.
As the event now before us belongs to past time, this verb is well
enough rendered by the past tense of our English verb. This tense
in English is at present indefinite, as it does not determine the state of
the event as either beginninning, continuing, or concluded.  It is not improbable, however, that it originally designated the first of these states,
and came by degrees to be indefinite.  The English present also may
have denoted an incipient, and then an imperfect or indefinite.
3. m by see ( 6po'w?) b; emit light, ~? see by light.
=:8  good. Opp. t?.
4. aip cry, call.`=i  evening, sunset.  A  space of time before and after sunset.
V9.=.Z two evenings, a certain time before sunset, and the time between
sunset and the end of twilight.  te:8.#x Al the interval between the
two evenings, from sunset to the end of twilight, according to the Karaites and Samaritans; from sun declining to sunset, according to the
Pha:risees and Rlabbinists.  It might be the time from the beginning
of the one to tohe beginning of the other, from the end of the one to the end
of the other, or from the beginning of the one to tile end of the other.
The last is the most suitable for all the passages in which it occurs.
These aire ten in number, all in the law (Ex. xii. 6, xvi. 12, xxix.
31, 41, xxx. 8; Lev. xxiii. 5; Num. ix. 3, 5, 8, xxviii. 4). The
slaying of the evening lamb and of the passover lamb, the eating of
the latter and the lighting of the lamps, took place in the interval so
designated.
At the end of this portion of the sacred text we have the first Z.
This is explained in the Introduction, Section VII.
3. Then said God,.Let there be light; and there was light.
4. Then Saw God the light that it was good: then divided God
between the light and bet ween the darkness.  5. Then called




GEN. I. 3-5.                        39
God to the light, day, and to the darkness he called night.
Then was evening, then was morning, day one.            ~ 1.
The first day's work is the calling of light into being.  Here the
design is evidently to remove one of the defects mentioned in the preceding verse,- " and darkness was upon the face of the deep."  The
scene of this creative act is therefore coincident with tlat of the darkness it is intended to displace. The interference of supernatural power
to cause the presence of light in this region, intimates that the powers
of nature were inadequate to this effect.  But it does not determine
whether or not light had already existed elsewhere, and had even at
one time penetrated into this now darkened region, and was still prevailing in the other realms of space beyond the face of the deep. Nor
-does it determine whether by a change of the polar axis, by the rarefaction of the gaseous medium above, or by what other means, light
-was made to visit this region of the globe with its agreeable and quickuening influences.  We only read that it did not then illuminate the
deep of waters, and that by the potent word of God it was then summioned into being.  This is an act of creatiYe power; for it is a calling
into existence that which had previously no existence in that place, and
was not owing to the mere development of nature.  Hence the act of
omnipotence here recorded is not at variance with the existence of
light among the elements of that universe of nature, the absolute creation of which is afGlirmed in the first verse.
3. Ther said God.  In this verse God speaks.  From this we
learn that he not only is, but is such that he can express his will and
commune with his intelligent creatures.  He is manifest not only by
Lis creation, buit by-himself.  If ligiht had come into existence without
a perceptible cause, we should still have inferred a first Causer by an
intuitive principle which demands an adlequate cause for anything
making its appearance which was not before.  But wrhen God says,
"Be light," in the audience of his intelligent  creatures, and light
forthwith comes into view, they perceive God commanding, as well as
light appearing.
Speech is the proper mode of spiritual manifestation.  Thinking,
willing, acting are the movements of spirit, and speech is the index
of that which is thought, willed, and done. Noow, as the essence of
God is the spirit which thinks and acts, so the form of God is that in
which the spirit speaks, and otherwise meets the observations of intelligent beings.  In these three verses, then, wne have G-od, the spirit




40                     THE FIRST DAY.
of God, and the word of God. And as the term spirit is transferred
from an inanimate thing to signify an intelligent agent, so the term
word is capable of receiving a similar change of application.
Inadvertent critics of the Bible object to God being described as
speaking, or performing any other act that is proper only to the human
frame or spirit. They say it is anthropomorphic or anthropopathic,
implies a gross, material, or human idea of God, and is therefore unworthy of him and of his word. But they forget that great law of
thought and speech by which we apprehend analogies, and with a wise
economy call the analogues by the same name. Almost all the words
we apply to mental things were originally borrowed from our vocabulary for the material world, and therefore really figurative, until by
long habit the metaphor was forgotten, and they became to all intents
and purposes literal. And philosophers never have and never will
have devised a more excellent way of husbanding words, marking
analogies, and fitly expressing spiritual things. Our phraseology for
mental ideas, though lifted up from a lower sphere, has not landed us
in spiritualism, but enabled us to converse about the metaphysical with
the utmost purity and propriety.
And as this holds true of human thoughts and actions, so does it
apply with equal truth to the divine ways and' works. Let there be in
our minds right notions of God, and the tropical language we must
and ought to employ ill speaking of divine things will derive no taint
of error from its original application to their human analogues. Scripture communicates those adequate notions of' the most High God
which are the fit corrective of its necessarily metaphorical language
concerning the things of God. Accordingly the intelligent perusal of
the Bible has never produced idolatry; but, on the other hliand, has
communicated even to its critics the just conceptions they have acquired of the spiritual nature of the one true God.
It ou1ght to be remembered, also, that the very principle of all language is the use of signs for things, that the trope is only a special
application of this principle according to the law of parsimony, and
that the East is peculiarly addicted to the use of tropical languaige.
Let not western metaphysics misjudge, lest it be found to misunderstand eastern Esthetics.
It is interesting to observe in the self-manifesting God the great
archetypes of which the semblances are found in man. -ere we have
the sign-making or signifying faculty in exercise.  Whether there
were created witnesses present at the issue of this divine command,




GEN. I. 3-5.                        41
we are not here informed.  Their presence, however, was not necessary to give significance to the act of speech, any more than to that
of self:manifestation.  God may manifest himself and speak, though
there be none to see and hear.
We see, too, here the name in existence before the thing, because it
primarily refers to the thing as contemplated in thought.
The self-manifestingc God and the self-manifesting act of speaking
are here antecedent to the act of creation, or the coming of the thing
into existence.  This teaches us that creation is a different thing from
self-manifestation or emanation.  God is; he manifests himself; he
speaks; and lastly he puts forth the power, and the thing, is done.
Let there be light. The word be simply denotes the existence of the
light, by whatever means or from whatever quarter it comes into the
given locality. It might have been by an absolute act of pure creation or making out of nothing.  But it may equally well be effected
by any supernatural operation which removes an otherwise insurmountable hinderance, and opens the way for the already existing light
to penetrate into the hitherto darkened region.  This phrase is therefore in perfect harmony with preexistence of light among the other
elemePntary parts of the universe fiom the very beginning of things.
And it is no less consonant with the fact that heat, of which light is a
species or form, is, and has from the beginning been, present in all
those chemical changes by which the process of universal nature is
carried on through all its innumerable cycles.
4.  Then saw  God the light that it was good.  God contemplates his work, and derives the feeling of complacence  from the perception of its excellence.  Here we have two other archetypal faiculties displayed in God, which subsequently make their appearance in
the nature of man, the understanding, and the judgment.
The perception of things external to himself is an important fact in
the relation between the Creator and the creature.  It implies that the
created thing is distinct from the creating Being, and external to him.
It therefore contradicts pantheism in all its forms.
The judglment is merely another branch of the apprehensive or cognitive fIculty, by which we note physical and ethical relations and distinctions of things.  It comes immediately into view on observing the
object now called into existence.  God saw " that it was good." That
is good in general which fulfils the end of its being. The relation of
food and evil has a place and an application in the physical world, but
it ascends through all the grades of the intellectual and the moral.
6




42                    THE FIIRST DAY.
That form of the judgment which takes cognizance of moral distinctions is of so much importance as to have received a distinct name,the conscience, or moral sense.
IHere the moral rectitude of God is vindicated, inasmuch as the
worik of his povwer is manifestly good.  This refutes the doctrine of
the two prineiples, the one good and the other evil, which the Persian sages have devised in order to account for the presence of moral
-and physical evil alongi wshith the good in the present condition of our
world.
LDivided betweenz the lihg7t Ca2d between tlhe darkness.  God then separates iig ht and darkness, by assigning to each its relative position in
time and space.  This no doubt refer3 to the vicissitudes of day and
nirit, as we learn?fom the folowing verse:
5. GCeled to the li.y7t, daCJ, etc.  After separating the light and the
darkness, he gives them the new names of day and nig,ht, according to
the limitations under which they were now  placed.  Before -his epoch
in the history of the earth there was no rational inhabitant, and therefore no use of naming.  The assigning of names. there-fore, is an indication that we have arrived at that staoe in which names for things
will be necessary, because a rational creaturle is about to appear on the
scene.
Naming seems to be designating accordhln  to the specific mode in
which the general notion is realizeid in the thlin  named.  This is illustratecd by several instance3s l-ich1 occur inl the following part of the
chapter.  It is the rbight of the maker, ownler o  o oher superior to
give a name; and hence the receiving ofl a nlame indlcates the subordination of the thing named to the namer.  Name and thing correspond: the former is thle sign of the latter; hence in the concrete
matter-of-fCet style of ScripLure the nanme is often put for the thing,
quality, person, or authority it represents.
The designations of day and night explain to us what is the mealning
of dividing the light from the darkness.  It is the separation. of the one
from the other, and the orderly distribution of' each over the differirnt
jarts of the earth's surface in the course of a night and a day. This
could only be efected in the space of a diurnal revolution of the earth
on its axis.  Accordingly, if light were radiated from  a particular
region in the sky, and thus separated from  darkness at a certain
meridian, while the earth per-oOrmed its daily round, the successive
changes of evening, nlght, morning, day, would naturally present them



GEN. I. 3-5.                          43
selves in slow and stately progress during that first great act of
creation.
Thus we have evidence that the diurnal revolution of the earth took
place on the first day of the last creation.  We are not told whether it
occurred before that time.  If ever there was a tinle when the earth
did not revolve, or revolved on a different axis or according to a different law from the present, the first revolution or change of revolution
must have produced a vast change in the face of things, the marks of
which would remain to this day, whether the impulse -was communicated to the solid mass alone, or simultaneously to al1 the loose matter
resting' on its surface.  But the text gives no intimation of such a
change.
At present, however, let us recollect we have only to do with the
land known to antediluvian man, and the coming of light into existence
ovrer that region, according to the existing arrangement of day and
night.  How far the breaking forth of the light may have extended
beyond the land known to the writer, the present narrative does not
enable us to determine.
~We are now prepared to conclude that the entrance of light into this
darkened region was effected by such a change in its position or in its
superincumbent atmosphere as allowed the interchange of night and
day to become discernible, while at the same time so much obscurity
still remained as to exclude the heavenly bodies from view.  Wte have
learned from the first verse that these heavenly orbs were already
created. The luminous element that plays so conspicuous and essential a part in the process of nature, mrust have formed a part of that
original creation.  The removal of darkness, therefore, from the locality mentioned, is merely owing to a new acdjustment by which the
preexistent light was made to visit the surface of the abyss with its
cheering and enlivening beams.
In this case, indeed, the real change is effected, not in the light itself,
but in the intervening medium which was impervious to its rays. BIut
it is to be remembered, on the olther hand, thllat the actual result of the
divine interposition is still the diffusion of light over the face of the
watery deep, and that the actual phenomena of the change, as they
would strike an onlooker, and not the invisible springs of the six days'
creation, are described in the chapter before us.
Then was eveniny, tlenu was morning, dal one. The last clause of
the verse is a resu'mption of the whole process of time during this first
work of creation.  This is accordingly a simple and striking example




44                      TIlE FIIRST DAY.
of two lines of narrative parallel to each other and exactly coincidinding
in respect of time.  In general we find the one line overlapping only
a part of the other.
The day is described, according to the HTebrew mode of narrative,
by its starting-point, " the evening."  The first half of its course is run
out during the night.  The next half in like manner commences with
"the morning," and goes through its round in the proper day. Then
the whole period is described as " one day."  The point of termination
for the day is thus the evening again, which agrees with the 1Hebrew
division of' time (Lev. xxiii. 32).
To makle " the evening" here the end of the first day, and so' the
-morning " the end of the first night, as is done by some interpreters,
is therefore equally inconsistent with the grammar of the Hebrews and
with their mode of reckoning time.  It also defines the diurnal period,
by noting first its middle point and then its termination, which does not
seem to be natural.  It further defines the period of sunshine, or the
day proper, by " the evening," and the night by the morning; a proceeding equally unnatural.  It has not even the advantage of maling
the event of the latter clause subsequent to thlat of the former.  For
the day of twenty-four hours is wholly spent in dividing the light from
the darkness; and the self-same day is described again in this clause,
talie it how we will.  This interpretation of the clause is therefore to
be rejected.
The days of this creation are natural days of twenty-four hours each.
We may not depart from the ordinary m.eaning of the word without a
sufflicient warrant either in the text of Scripture or in the law of nature.
But we haive not yet found any such warrant.  Only necessity can
force us to such an expedient.  Scripture, on the otler hand, warrants
us in retaininG' thle common nmeaning  by yieldin  no hint of another,
and by introducing " evening, night, morning, day," as its ordinary
divisions.  Nature favors the same interpretation.  All geological
changes are of course subsequent to the great event recorded in the
first verse, which is tile beginning of things.  All such chlanges, except
the one recorded in the six dcas' creation, are with equal certainty
antecedent to the state of things described in the second verse.  Hence
no lengthened period is required'lor this last creative interposition.
"Day one" is here used for the first day, the cardinal one being not
usually employed for the ordinal in -Iebrew  (Gen. viii. 13; Exod.
xl. 2).  It cannot indicatfe any emphasis or singularity in the day, as
it is in no respect different filom the other days of creation. It implies




GEN. I. 6-8.                       45
that the two parts before mentioned make up one clay. But this is
equally implied by all the ordinals on the other dclays.
This day is in many ways interesting to us. It is the first day of
the last creation; it is the first day of the week; it is the day of the resurrection of the TMessiah; and it has become the Christian Sabbath.
The first five verses form the first parashah or section of the Hlebrew text. If this division come from the author, it indicates that he
regarded the first day's work as the body of the narrative, and the
creation of the univcr-e, in the first verse, and the condition of the
earth, in the second, as mere preliminaries to introduce and elucidate
his main statement.  If, on the contrary, it proceed from some transcriber of a subsequent period, it may indicate that he considered the
creative work of the first day to consist of two parts, -first, an absolute creation; and, second, a supplementary act, by which the primary
universe was first enlightened.
IV. THE SECOND DAY. - Gen. i. (3-8.
C. r ~  expanse; a(orpe'(la,:*m  spread out by beating, as leaf goldl.
This expanse was not understood to be solid, as the fobwl is said to fly
on the face of it (Gen. i. 21). It is also described as luminous (Dan.
xii. 3), and as a monument of divine power (Ps. el. 1).
7..hi' work on, make out of already existing materials.
6. Then said God, Let there be an expanse in the midst of
the water, and let it be dividing between water to water.  7.
Then made God tile expallse, and divided between the water
which was from above to the expainse, and between the water
which was firom  beneath to tile expanso: and it was so.  8.
Then called God to the expanse, heaven: then was evening,
then was morning, day second.                ~T 2.
The second act of creative power bears upon the deep of waters, over
which the darkness had prevailed, and by which the solid crust was
still overlaid. This mass of turbid and noisy water must be reduced
to order, and confined within certain limits, before the land can be




46                     THE SECOND DAY.
reached.  According to the laws of material nature, light or heat must
be an essential factor in all physical changes, especially in the production of gases and vapors.  Hence its presence and activity are the first
thing required in instituting a new process of nature.  Air naturally
takes the next place, as it is equally essential to the maintenance of
vegetable and animal life.  Hence its adjustment is the second step in
this latest effort of creation.
6. Let thiere be an ex1anse in the midst of the water.  For this
purpose God now calls into existence the expanse.  This is that interval of space between the earth on the one side and the birds on the
wing, the clouds and the heavenly bodies on the other, the lower part
of which we know to be occupied by the air. This will appear more
clearly from a comparison of other passages in this chapter (Gen. 1.
14, 20).
zAnd let it be dividing  between water and water.  It appears that the
water in a liquid state was in contac; with another mass of water,'in
the shape of dense fogs and vapors; not merely overhanging, but actually resting on the wa'ters beneath.  The object of the expanse is to
divide the w1aters which are under -it from those which are above it.
Hence it appears that the thing really done is, not to create the spacee
that extends indefinitely above our heads (which, being in itself no
thing, but only room for things, requires no creating), but to establish
in it the intended disposition of the wmaters in two separate masses, the
one above, and the other below the intervening expanse.  This we
know is effected by means of the atmosphere, which receives a large
body of water in the state of vapor, and bears up a visible portion
of it in the form  of clouds.  These ever-returning and ever-varying
piles of mist strike the eye of the unsophisticated spectator; and when
the dclew is observed on the grass, or the showers of rain, hail, and
snow are seen falling on the ground, the conclusion is obvious, that
above the expanse, be the distance small or great, is laid up an unseen
and inexhaustible treasury of water, by which the earth may be perpetually bedcewed and irrigated.  The aqueous vapor is itself, as well
as the eleient vw1ith which it is mingled, invisible and impalpable; but
when condensed by cold it becomes apparent to the eye in the form
of mnists and clouds, and, at a certain point of coolness, begins to deposit itself in the palpable form of dew, rain, hail, or snow.  As soon
as it becomes obvious to the sense it receives distinguishing names,
according to its varying forms.  But the air being invisible, is unnoticed by the primitive observer until it is put in motion, when it re



GEN. I. 6-S.                        47
ceives the name of wind. The space it occupies is merely denorinated
the expanse; that is, the interval between us and the various bodies
that float above and hang upcn nothing, or nothing perceptible to the
eye.
The state of things before this creative movement may be called one
of disturbance and disorder, in comparison with the present condition
of the atmosphere. This disturbance in the relations of air and vwater
was so great that it could not be reduced to the present order without
a supernatural cause.  Whether any other gases, noxious or innocuous, entered into the constitution of the previous atmosphere, or
whether any other ingredients were once held in solution by the watery deep, we are not informed.  Whetlher any volcanic or plutonic
violence had disturbed the scene, and raised a dense mass of gaseous
damp and fuliginous matter into the airy region, is not stated.  I-ow
far the disorder extended wv e cannot tell.  We are merely certain that
it reached over all the land known to man during the interval between
this creation and the deluge. Whether this disorder was temporary
or of long standing, and whether the change was effected by altering
the axis of the earth's rotation, and thereby the climate of the land of
primieval man, or by a less extensive movement confined to the region
under consideration, are questions on which we receive no instruction,
because the solution does not concern our well-being.  As soon as
human welfare comes to be in any way connected with such knowledge, it will by some means be made attainable.
The introduction of the expanse produced a vast chang'e for the
better on the surface of the earth.  The heavy mass of amurky damp
an:d caqueous steam commingling with the abyss of waters beneath is
cleared away.  The fogs are lifted up to the higher regions of the sky,
or attenuated into an invisible vapor. A leaden mass of clouds still
overshadows the heavens.  But a breathing space of pure pellucid
air now intervenes between the upper and lower waters, enveloping
the surface of the earth, and fitted for the respiration of the flora and
fauna of a new world.
Let it be noted that the word be is here again employed to denote
the commencement of a new adjustment of the atmosphere.  This,
accordingly, does not imply the absolute creation on the second day of
our present atmosphere: it merely indicates the constitution of it out
of the materials already at hand, - the selecting and due apportionment
of the proper elements; the relegation of all now foreign elements to
their own places; the dissipation of the lazy, deadening damps, and




48                    THE SECOND DAY.
the establishment of a clear and pure air fit for the use of the future
man. Any or all of these alterations will satisfy the form of expression
here adopted.
7. Then made God the expanse.  Here the distinction between
command and execution is made still more prominent than in the
third verse. For the word of command stands in one verse, and the
effect realized is related in the next. Nay, we have the doing of
the thing and the thing done separately expressed.  For, after stating
that God made the expanse, it is added, " and it was so."  The work
accomplished took a permanent fbrm, in which it remained a standing
monument of divine wisdom and power.
8. Thzen called God to the ex.panse, ]heaven. This expanse is, then,
the proper and original skies. WVe have here an interesting and
instructive example of the way in which words expand in their significance from the near, the simple, the obvious, to the fa'r and wide, the
complex and the inferential. The heaven, in the first instance, meant
the open space above the surface in which we breathe and move, in
which the birds fly and the clouds float.  This is the atmosphere.
Then it stretches away into the seemingly boundless regions of space,
in which the countless orbs of luminous and of opaque surfaces circumambulate. Then the heavens come to signify the contents of this indefinitely augmented expanse, - the celestial luminaries themselves.
Then, by a still further enlargement of its meaning, we rise to the
heaven of heavens, the inexpressibly grand and august presence-chamber of the Most High, where the cherubim and seraphim, the innumerable company of angels, the myriads of saints, move in their several
grades and spheres, keeping the charge of their ZMaker, and realizing
the joy of their being. This is the third heaven (2 Cor. xii. 2) to the
conception of which the imaginative capacity of the human mind rises
by an easy gradation. Having once attained to this majestic conception,
man is so far prepared to conceive and compose that sublime sentence
with which the book of God opens, - "In the beginning GOD created
the heavens and the earth."
TThe expanse, or aerial space, in which this arrangement of things
has been effected, having received its appropriate name, is recognized
as an accomplished fact, and the second day is closed.




GEN. I. 9-13.                      49
V. THE THIRD DAY. -Gen. i. 9-13.
9..T~ turn, bind, gather, expect.
rtZn_ the dry, the ground. ~=~ be dry. t.i be abashed.
11. O'e green thing, grass.
='DV herb.
at seed.  IT~ sow, sero.
An fruit.  Mii bear, fero, kepw.
9. Then said God, Gathered be the water from  under the
skies unto one place, and let the ground appear: and it was
so.  10. Then called God to the ground, land; and to the
gathering of the water called he seas: then saw God that it
was good.
11. Then said God, Grow let the land grass, herb yielding
seed, fruit tree bearing fruit after its kind, in which is its seed,
upon the land: and it was so.  12. Then brought the land
forth grass, herb yielding seed after its kind, and tree bearing fruit, in which was its seed after its kind: then saw God
that it was good. 13. Then was evening, then was morning,
day third.                       T 3.
The work of creation on this day is evidently twofold, - the distribution of land and water, and the creation of plants. The former part
of it is completed, named, reviewed, and approved before the latter is
commenced. All that has been done before this, indeed, is preparatory
to the introduction of the vegetable kingdom. This may be regarded
as the first stage of the present creative process.
9. Let the water be gathered to one place; let the ground appear.
This refers to the yet overflowing deep of waters (v. 2) under the
expanse.  They must be confined within certain limits.  For this
purpose the order is issued, that they be gathered into one place; that
is, evidently, into a place apart from that designed for the land.
10. Then called  Cod to the ground, land. We use the word.
ground to denote the dry surface left after the retreat of the waters.
To this the Creator applies the term yts land, earth.  Hence we find
that the primitive meaning of this term was land, the dry solid surface
7




50                      THE THIRD DAY.
of matter on which we stand.  This meaning it still retains in all its
various applications (see on v. 2). As it was soon learned by experience that the solid ground was continuous at the bottom of the watermasses, and that these were a mere superficial deposit gathering into
the hollows, the term was, by an easy extension of its meaning, applied
to the whole surface, as it was diversified by land and water. Our
word earth is the term to express it in this more extended sense.  In
this sense it was the meet counterpart of the heavens in that complex
phrase by which the universe of things is expressed.
And to the gathering of the waters called he seas. In contradistinction to the land, the gathered waters are called seas; a term applied in
Scripture to any large collection of water, even though seen to be surrounded by land; as, the salt sea, the sea of Kinnereth, the sea of the
plain or valley, the fore sea, the hinder sea (Gen. xiv. 3; Nurm. xxxiv.
11; Deut. iv. 49; Joel ii. 20; Deut. xi. 24).  The plural form " seas"
shows that the "one place " consists of several basins, all of which
taken together are called the place of the waters.
The Scripture, according to its manner, notices only the palpable
result; namely, a diversified scene of " land" and "seas."  The sacred
singer possibly hints at the process in Ps. civ. 6-8: " The deep as a
garment thou didst spread over it; above the mountains stood the
waters. At thy rebuke they fled; at the voice of thy thunder they
hasted away. They go up the mountains; they go down the valleys;
unto the place that thou hast founded for them."  This description is
highly poetical, and therefore true to nature.  The hills are to rise out
of the waters above them.  The agitated waters dash up the stirring
mountains, but, as these ascend, at length sink into the valleys, and
take the place allotted for them.  Plainly the result was accomplished
*by lowering some-and elevating other parts of the solid ground.  Over
this inequality of surface, the waters, which before overspread the whole
ground, flowed into the hollows, and the elevated regions became dry
land.  This is a kind of geological chang;e which has been long known
to the students of nature.  Such changes have often been sudden and
violent. Alterations of level, of a gradual character, are known to be:going on at all times.
This disposition of land and water prepares for the second step,
which is the main work of this day; namely, the creation of plants.
We are now come to the removal of another defect in the state of the
earth, mentioned in the second verse,- its deformity, or rude and:uncouth appearance.




GEN. I. 9-13.                       51
11. Let the land grow.  The plants are said to be products of
the land, because they spring from the dry ground, and a margin round
it where the water is so shallow as to permit the light and heat to
reach the bottom. The land is said to grow or bring forth plants; not
because it is endowed with any inherent power to generate plants, but
because it is the element in which they are to take root, and from
which they are to spring forth.
Grass, herb yielding seed, fruit tree bearingfruit.  The plants now
created are divided into three classes, —grass, herb, and tree. In the
first, the seed is not noticed, as not obvious to the eye; in the second,
the seed is the striking characteristic; in the third, the fruit, "in which
is its seed," in which the seed is enclosed, forms the distinguishing
mark.  This division is simple and natural. It proceeds upon two
concurrent marks, - the structure and the seed. In the first, the green
leaf or blade is prominent; in the second, the stalk; in the third, the
woody texture.  In the first, the seed is not conspicuous; in the second, it is conspicuous; in the third, it is enclosed in a fruit which is
conspicuous. This division corresponds with certain classes in our
present systems of botany.  But it is much less complex than any
of them, and is founded upon obvious characteristics.  The plants
that are on the margin of these great divisions may be arranged conveniently enough under one or another of them, according to their
several orders or species.
Aifter its kind. This phrase intimates that like produces like, and
therefore that the "kinds" or species are fixed, and do not run into
one another.  In this little phrase the theory of one species being
developed from another is denied.
12. Here the fulfilment of the divine command is detailed, after
being summed up in the words " it was so," at the close of the previous verse. This seems to arise from the nature of growth, which has
a commencement, indeed, but goes on without ceasing in a progressive
development.  It appears from the text that the full plants, and not
the seeds, germs, or roots, were created. The land sent forth grass,
herb, tree, each in its fully developed form. This was absolutely necessary, if man and the land animals were to be sustained by grasses,
seeds, and fruits.
Thus the landsbegins to assume the form of beauty and fertility.
Its bare and rough soil is set with the germs of an incipient verdure.
It has already ceased to be "a waste."  And now, at the end of this
third day, let us pause to review the natural order in which everything




52                     THE THIRD DAY.
has been thus far done. It was necessary to produce light in the first
place, because without this potent element water could not pass into
vapor, and rise on the wings of the buoyant air into the region above
the expanse. The atmosphere must in the next place be reduced to
order, and charged with its treasures of vapor, before the plants could
commence the process of growth, even though stimulated by the influence of light and heat. Again, the waters must be withdrawn from a
portion of the solid surface before the plants could be placed in the
ground, so as to have the full benefit of the light, air, and vapor in
enabling them to draw from the soil the sap by which they are to be
nourished. When all these conditions are fulfilled, then the plants
themselves are called into existence, and the first cycle of the new
creation is completed.
Could not the Eternal have accomplished all this in one day?
Doubtless he might. He might have effected it all in an instant of
time. And he might have compressed the growth and development
of centuries into a moment. He might even by possibility have constructed the stratifications of the earth's crust with all their slips, elevations, depressions, unconformities, and organic formations in a day.
And, lastly, he might have carried on to completion all the evolutions
of universal nature that have since taken place or will hereafter take
place till the last hour has struck on the clock of time. But what
then?  What purpose would have been served by all this speed?  It
is obvious that the above and such like questions are not wisely put.
The very nature of the ETERNAL shows the futility of such speculations. Is the commodity of time so scarce with him that he must or
should for any good reason sum up the course of a universe of things
in an infinitesimal portion of its duration?  May we not, rather, must
we not, soberly conclude that there is a due proportion between the
action and the time of the action, the creation to be developed and the
time of development. Both the beginning and the process of this
latest creation are to a nicety adjusted to the preexistent and concurrent state of things. And the development of that which is created
not only displays a mutual harmony and exact coincidence in the progress of all its other parts, but is at the same time finely adapted to the
constitution of man, and the natural, safe, and healthy ratio of his
physical and metaphysical movements.




GEN. I. 14-19.                    53
TI. THE FOURTH DAY.- Gen. i. 14-19.
14. ~S a light, luminary, centre of radiant light.
M,~u set time, season.
Words beginning with a formative u usually signify that in which
the simple quality resides or is realized. I-IHence they often denote
place.
17. 3  give, hold out, show.'in stretch, hold out. Tendo, teneo, vEvW.
14. Then said God, Let there be lights in the expanse of the
heavens, to divide between the day and between the night;
and let them have been for signs and for seasons, and for days
and years.  15. And let tlhem have been for lights in the expanse of the heavens, to shine upon the earth: and it was so.
16. Then made God the two great lights, the great light to
rule the day, the little light to rule the night, and the stars.
17. Then gave them  God in the expanse of the heavens, to
shine upon the earth. 18. And to rule over the day and over
the night, and to divide between the light and between the
darkness: then saw God that it was good. 19. Then was evening, thein was muorning, day fourth.             ~ 4.
The darkness has been removed from the face of the deep, its
waters have been distributed in due proportions above and below the
expanse; the lower waters have retired and given place to the emerging land, and the wasteness of the land thus exposed to view has
begun to be adorned-with the living forms of a new vegetation. It
only remains to remove the " void" by peopling this now fair and
fertile world with the animal kingdom. For this purpose the Great
Designer begins a new cycle of supernatural operations.
14, 15. Lights. The work of the fourth day has much in common
with that of the first, which, indeed it continues and completes. Both
deal with light, and with dividing between light and darkness, or day
and night. Let there be. They agree also in choosing the word be, to
express the nature of the operation which is here performed. But the
four th day advances on the first. It brings into view the luminaries,




54                    THE FOURTH DAY.
the light radiators, the source, while the first only indicated the stream.
It contemplates the far expanse, while the- first regards only the
near.
For signs andfor seasons, and for days and years. While the first
day refers only to the day and its twofold division, the fourth refers to
signs, seasons, days, and years. These lights are for "s' igns." They are
to serve as the great natural chronometer of man, having its three units,
- the day, the month, and the year,- and marking the divisions of
time, not only fbr agricultural and social purposes, but also for meeting
out the eras of human history and the cycles of natural science. They
are signs of place as well as of time, - topometers, if we may use the
term. By them the mariner has learned to mark the latitude and longitude of his ship, and the astronomer to determine with any assignable degree of precision the place as well as the time of the planetary
orbs of heaven. The " seasons" are the natural seasons of the year,
and the set times for civil and sacred purposes which man has attached
to special days and years in the revolution of time.
As the word " day" is a key to the explanation of the first day's
work, so is the word "year " to the interpretation of that of the fourth.
As the cause of the distinction of day and night is the diurnal rotation
of the earth on its axis in conjunction with a fixed source of light,
which streamed in on the scene of creation as soon as the natural
hinderance was removed, so the vicissitudes of the year are owing,
along with these two conditions, to the annual revolution of the earth
in its orbit round the sun, together with the obliquity of the ecliptic.
To the phenomena so occasioned are to be added incidental variations
arising from the revolution of the moon round the earth, and the small
modifications caused by the various other bodies of the solar system.
All these celestial phenomena come out from the artless simplicity of
the sacred narrative as observable facts on the fourth day of that new
creation. From the beginning of the solar system the earth must,
from the nature of things, have revolved around the sun. But whether
the rate of velocity was ever changed, or the obliquity of the ecliptic
was now commenced or altered, we do not learn fromn this record.
15. To shine upon the earth. The first day spreads the shaded
gleam of light over the face of the deep. The fourth day unfolds to
the eye the lamps of heaven, hanging in the expanse of the skies, and
assigns to them the office of "shining upon the earth."  A threefold
function is thus attributed to the celestial orbs, - to divide day from
night, to define time and place, and to shine on the earth. The word




GEN. I. 14-19.                     55
of command is here very full, running over two verses, with the
exception of the little clause, " and it was so," stating the result.
16-19. This result is fully particularized in the next three verses.
M~iade. This word corresponds to the word "be" in the command,
and indicates the disposition and adjustment to a special purpose
of things previously existing.  The two great lights.  The wellknown ones, great in relation to the stars, as seen from the earth.
The great lijght, in comparison with the little light.  The stars, from
man's point of view, are insignificant, except in regard to number (Gen.
xv. 5). 17. God gave them. The absolute giving of the heavenly bodies
in their places was performed at the time of their actual creation. The
relative giving here spoken of is that which would appear to an earthly
spectator, when the intervening veil of clouds would be dissolved by
the divine agency, and the celestial luminaries would stand forth in all
their dazzling splendor. 18. To rule. From their lofty eminence
they regulate the duration and the business of each period. The whole
is inspected and approved as before.
Now let it be remembered that the heavens were created at the
absolute beginning of things recorded in the first verse, and that they
included all other things except the earth. Hence, according to this
document, the sun, moon, and stars were in existence simultaneously
with our planet. This gives simplicity and order to the whole narrative. Light comes before us on the first and on the fourth day. Now,
as two distinct causes of a common effect would be unphilosophical and
unnecessary, we must hold the one cause to have been in existence on
these two days. But we have seen that the one cause of the day and
of the year is a fixed source of radiating light in the sky, combined
with the diurnal and annual motions of the earth. Thus the recorded
preexistence of the celestial orbs is consonant with the presumptions
of reason. The " making " or reconstitution of the atmosphere admits
their light so far that the alternations of day and night can be discerned. The making of the lights of heaven, or the display of them
in a serene sky by the withdrawal of that opaque canopy of clouds
that still enveloped the dome above, is then the work of the fourth
day.
All is now plain and intelligible. The heavenly bodies become the
lights of the earth, and the distinguishers not only of day and night,
but of seasons and years, of times and places. They shed forth their
unveiled glories and salutary potencies on the budding, waiting land.
H-Iow the higher grade of transparency in the aerial region was effected,




56                    THE FOURTH DAY.
we cannot tell; and, therefore, we are not prepared to explain why it
is accomplished on the fourth day, and not sooner. But from its very
position in time, we are led to conclude that the constitution of the expanse, the elevation of a portion of the waters of the deep in the form
of vapor, the collection of the subaerial water into seas, and the creation of plants out of the reeking soil, must all have had an essential
part, both in retarding till the fourth day, and in then bringing about
the dispersion of the clouds and the clearing of the atmosphere. WVhatever remained of hinderance to the outshining of the sun, moon, and
stars on the land in all their native splendor, was on this day removed
by the word of divine power.
Now is the proximate cause of day and night made palpable to the
observation.  Now are the heavenly bodies made to be signs of time
and place to the intelligent spectator on the earth, to regulate seasons,
days, months, and years, and to be the luminaries of the world. Now,
manifestly, the greater light rules the day, as the lesser does the night.
The Creator has withdrawn the curtain, and set forth the hitherto
undistinguishable brilliants of space for the illumination of the land and
the regulation of the changes which diversify its surface.  This bright
display, even if it could have been effected on the first day with due
regard to the forces of nature already in operation, was unnecessary
to the unseeing and unmoving world of vegetation, while it was plainly
requisite for the seeing, choosing, and moving world of animated nature which was about to be called into existence on the following days.
The terms employed for the objects here brought forward, -- "lights,
the great light, the little light, the stars; " for the mode of their manifestation, " be, make, give;" and for the offices they discharge, " divide, rule, shine, be for signs, seasons, days, years," - exemplify the
admirable simplicity of Scripture, and the exact adaptation of its style
to the unsophisticated mind of primeval man. We have no longer,
indeed, the naming of the various objects, as on the former days; probably because it would no longer be an important source of information for the elucidation of the narrative.  But we have more than an
equivalent for this in variety of phrase. The several words have been
already noticed: it only remains to make some general remarks.
(1.) The sacred writer notes only obvious results, such as come before the eye of the observer, and leaves the secondary causes, their
modes of operation, and their less obtrusive effects, to scientific inquiry.
The progress of observation is from  the foreground to the background
of nature, from the physical to the metaphysical, and from the objective




GEN. I. 14-19.                      57
to the subjective. Among the senses, too, the eye is the most prominent observer in the scenes of the six days.  Hence the " lights," they
" shine," they are for " signs " and " days," which are in the first instance objects of vision. They are " given," held or shown forth in the
heavens.  Even " rule " has probably the primitive meaning to be over.
Starting thus with the visible and the tangible, the Scripture in its
successive communications advance with us to the inferential, the intuitive, the moral, the spiritual, the divine.
(2.) The sacred writer also touches merely the heads of things in
these scenes of creation, without condescending to minute particulars
or intending to be exhaustive.  Hence many actual incidents and intricacies of these days are left to the well-regulated imagination and
sober judgment of the reader. To instance such omissions, the moon
is as much of her time,above the horizon during the day as during the
night.  But she is not then the conspicuous object in the scene, or the
full-orbed reflector of the solar beams, as she is during the night.
Here the better part is used to mark the whole. The tidal influence
of the great lights, in which the moon plays the chief part, is also
unnoticed.  Hence we are to expect very mahny phenomena to be
altogether omitted, though interesting and important in themselves,
because they do not come within the present scope of the narrative.
(3.) The point from which the writer views the scene is never to
be forgotten, if we would understand these ancient records.  He stands
on earth.  He uses his eyes as the organ of observation.  He knows
nothing of the visual angle, of visible as distinguishable from tangible
magnitude, of relative in comparison with absolute motion on the grand
scale: he speaks the simple language of the eye.  Hence his earth is
the meet counterpart of the heavens.  His sun and moon are great,
and all the stars are a very little thing.  Light comes to be, to him,
when it reaches the eye. The luminaries are held forth in the heavens,
when the mist between them and the eye is dissolved.
(4.) Yet, though not trained to scientific thought or speech, this
author has the eye of reason open as well as that of sense. It is not
with him the science of the tangible, but the philosophy of the intuitive,
that reduces things to their proper dimensions.  He traces not the
secondary cause, but ascends at one glance to the great first cause, the
manifest act and audible behest of the Eternal Spirit.  This imparts a
sacred dignity to his style, and a transcendent grandeur to his conceptions. In the presence of the high and lofty One that inhabiteth
eternity, all things terrestrial and celestial are reduced to a common
8




58                     THE FIFTH DAY.
level. 3Man in intelligent relation with God comes forth as the chief
figure on the scene of terrestrial creation.  The narrative takes its
commanding position as the history of the ways of God with man.
The commonest primary facts of ordinary observation, when recorded
in this book, assume a supreme interest as the monuments of eternal
wisdom and the heralds of the finest and broadest generalizations of a
consecrated science. The very words are instinct with a germinant
philosophy, and prove themselves adequate to the expression of the
loftiest speculations of the eloquent mind.
VII. THE FIFTH DAY. - Gen. i. 20-23.
20. Add~ crawl, teem, swarm, abound. An intransitive verb, admitting, however, an objective noun of its own or a like signification.
S:n breath, soul, self. This noun is derived from a root signifying
to breathe. Its concrete meaning is, therefore, that which breathes, and
consequently has a body, without which there can be. no breathing;
hence, a breathing body, and even a body that once had breath (Num.
vi. 6). As breath is the accompaniment and sign of life, it comes to
denote life, and hence, a living body, c aainzimal. And as life properly
signifies animal life, and is therefore essentially connected with feeling,
appetite, thought, ir., denotes also these qualities, and that which
possesses them. It is obvious that it denotes the vital principle not
only in man but in the brute. It is therefore a more comprehensive
word than our soul, as commonly understood.
21. -*.n long creature, a comprehensive genus, including vast fishes,
serpents, dragons, crocodiles; r. stretch.
22. l]t break, kneel; bless.
20. Then said God, Let the waters abound with the crawler
that has breath and life, and let fowl fly above the earth, upon
the face of the expanse of the skies.  21. Then created God
the great fishes and every living breathing thing that creepeth,
with which the waters abounded after their kind, and every
bird of wing after its kind: then saw God that it was good.
22. Then blessed them God, saying, Be fruitful, and multiply,
and fi!ll the waters in the seas, and let the fowl multiply in the
land. 23. Then was evening, then was morning, day fifth. ~ 5.




GEN. I. 20-23.                       59
Tilhe solitude (.Im'), the last and greatest defect in the state of the
earth, is now to be removed by the creation of the various animals that
are to inhabit it and partake of its vegetable productions.
On the second clay the Creator was occupied with the task of reducing the air and water to a habitable state.  And now on the corresponding day of the second three he calls into existence the inhabitants
of these two elements. Accordingly the animal kingdom is divided
into three parts in reference to the regions to be inhabited, — fishes,
birds, and land animals. The fishes and birds are created on this day.
The fishes seem to be regarded as the lowest type of living creatures.
They are here subdivided only into the monsters of the deep and the
smaller species that swarm in the waters.
20. Tlze crawler (Yr.:) includes apparently all animals that have
short or no legs, and are therefore unable to raise themselves above
the soil. The aquatic and most amphibious animals come under this
class.  The crawler of living breath, having breath, motion, and sensation, the ordinary indications of animal life. Abound with. As in the
11th verse we have, Let the earth grow grass (s a,%-), so here we
have, Let the waters crawl with the crawler (Yrv.,~'.); the verb
and noun having the same root. The waters are here not the cause
but the element of the fish, as the air of the fowl. Fowl, every thing
that has wings.  The face of the expanse.  The expanse is here proved
to be aerial or spatial; not solid, as the fowl can fly on it.
21. Created.  HeIre the author uses this word for the second time.
In the selection of different words to express the divine operation, two
considerations seem to have guided the author's pen, - variety and
propriety of diction.  The diversity of words appears to indicate a diversity in the mode of exercising the divine power.  On the first day
(v. 3) a new admission of light into a darkened region, by the partial
rarefaction of the intervening medium, is expressed by the word "be."
This may denote that which already existed, but not in that place.
On the second day (v. 6, 7) a new disposition of the air and the water
is described by the verbs " be " and " make."  These indicate a modification of that which already existed.  On the third day (v. 9, 11) no
verb is directly applied to the act of divine power. This agency is
thus understood, while the natural changes following are expressly
noticed. In the fourth (v. 14, 16, 17) the words "be," "make," and
"give " occur, where the matter in hand is the manifestation of the
heavenly bodies and their adaptation to the use of man. In these
cases it is evident that the word " create " would have been only irm



60                R    THE SIXTH DAY.
properly or indirectly applicable to the action of the Eternal Beingo
Here it is employed with propriety; as the animal world is something
new and distinct summoned into existence. It is manifest from this review that variety of expression has resulted from attention to propriety.
Great fishes. lMonstrous crawlers that wriggle through the water
or scud along the banks. Every living, bretzthing thing that creeps.
The smaller animals of the water and its banks. Bird of wzing. Iere
the wing is made characteristic of the class, which extends beyond what
we call birds.  The MIaker inspects and approves his work.
22. Blessed them. XWe are brought into a new sphere of creation on
this day, and we meet with a new act of the Almighty.  To bless is to
wish, and, in the case of God, to will some good to the object of the
blessing.  The blessing here pronounced upon the fish and the fowl is
that of abundant increase.  Bear.  This refers to the propagation of
the species.  alailtiply.  This notifies the abundance of the offspring.
Fill the waters.  Let them  be fully stocked.  In the seas.  The sea
of Scripture includes the lake, and, by parity of reason, the rivers,
which are the feeders of both.  This blessing seems to indicate that,
whereas in the case of some plants many individuals of the same
species were simultaneously created, so as to produce a universal covering of verdure for the land and an abundant supply of aliment for
the animals about to be created, - in regard to these animals a single
pair only, at all events of the larger kinds, was at first called into being, from which, by the potent blessing of the Creator, was propagated
the multitude by which the waters and the air were peopled.
VIIL. TIlE SIXTH DAY. - Gen. i. 24-31.
24. h7,.,.. cattle, dumb, tame beasts.
=',n creeping, small or low animal&.,_ living thincg, animal.
], xr,}m. 2wild beast.
26.:8i man, mankind; r. be red.  A collective noun, having no
plural number, and therefore denoting either an individual of the kind,
or the kind or race itself.  It is connected in etymology with m7"~ the
red soil, from which the human body was formed (Gen. ii. 7). It
therefore marks the earthly aspect of man.
at5: shade, image, in visible outline.
n.n:g likeness, in any quality.
mr tread, rule.
Tr




GEN. I. 24-31.                    61
24. Then said God, Let the land bring forth living breathing thing after its kind, cattle, and creeper, and beast of the
land after its kind: and it was so.  25. Then made God the
beast of the land after its kind, and the cattle after their kind,
and every creeper of the soil after its kind: then saw God that
it was good.:26. Then said God, Let us make man in our image after
our lilkeness: and let them rule over the fish of the sea, and
over the fowl of tile skies, and over the cattle, and over all the
land, and over every creeper that creepeth upon the land.
27. Then created God the man in his image; in the image of
God created he himl: male and female created he them.  28.
Then blessed them God, and said unto them God, Be fruitful,
and multiply, and fill the land, and subdue it; and rule over
the fish of the sea, and over the fowl 6f the skies, and over
every living thing that creepeth upon the land.  29. Then
said God, Lo, I have given you every herb yielding seed, which
is upon the face of all the land, and every tree, in which is the
fruit of a tree yielding seed: to you shall it be for food.  30.
And to every beast of the land, and to every fowl of the skies,
and to every thing that creepeth upon the land, wherein is
living breath, every green herb for food: and it was so. 31.
Then saw God everything that he had made, and lo, it was
very good.  Then was evening, then was morning, day the
sixth.                              ~I 6.
This day corresponds with the third. In both the land is the sphere
of operation. In both are performed two acts of creative power. In
the third the land was clothed with vegetation: in the sixth it is peopled with the animal kingdom. First, the lower animals are called
into being, and then, to crown all, man.
24, 25. This branch of the animal world is divided into three
parts.   Living breathing thing " is the general head under which all
these are comprised. "Cattle" denotes the animals that dwell with
man, especially those that bear burdens. The same term in the original, when there is no contrast, when in the plural number or with the




62                     THE SIXTH DAY.
specification of " the land," the " field," is used of wild beasts.  "Creeping things " evidently denote the smaller animals, from which the cattle
are distinguished as the large.  The quality of creeping is, however,
applied sometimes to denote the motion of the lower animals with the
body in a prostrate posture, in opposition to the erect posture of man
(Ps. civ. 20). The " beast of the land " or the field signifies the wild
rapacious animal that lives apart from  man. The word t'r beast
or animal, is the general term  employed in these verses for the
whole animal kind. It signifies wild animal with certainty only when
it is accompanied by the qualifying term  " land " or " field," or the
epithet "evil " (,ri). From this division it appears that animals that
prey on others were included in this latest creation. This is an extension of that law'-by which the organic living substances of the vegetable kingdom form the sustenance of the animal species. 25. The
execution of the divine mandate is then recorded, and the result inspected and approved.
26, 27. Here we evidently enter upon a higher scale of being.
This is indicated by the counsel or common resolve to create, which is
now for the first time introduced into the narrative.  When the Creator says, " Let us make man," he calls attention to the work as one of
preeminent importance.  At the same time he sets it before himself as a thing undertaken with deliberate purpose. Moreover, in
the former mandates of creation his words had regard to the thing
itself that was summoned into being; as, " Let there be light;" or to
some preexistent object that was physically connected with the new
creature; as, "Let the land bring forth grass."  But now the language
of the fiat of creation ascends to the Creator himself: Let us make
man. This intimates that the new being in its higher nature is associated not so much with any part of creation as with the Eternal
Uncreated himself.
The plural form of the sentence raises the question, With whom
took he counsel on this occasion? Was it with himself, and does he
here simply use the plural of majesty?  Such was not the usual style
of monarchs in the ancient East.  Pharaoh says, "I have dreamed a
dream" (Gen. xli. 15). Nebuchadnezzar, "I have dreamed" (Dan.
ii. 3). Darius the Mede, " I make a decree " (Dan. vi. 26). Cyrus,
"The Lord God of heaven hath given me all the kingdoms of the
earth " (Ezra i. 2). Darius, "I make a decree " (Ezra vi. 8). We
have no ground, therefore, for transferring it to the style of the heavenlly King. Was it with certain other intelligent beings in existence




GEN. I. 24-31.                       63
before man that he took counsel?  This supposition cannot be admitted; because the expression " let us make " is an invitation to create,
which is an incommunicable attribute of the Eternal One, and because
the phrases, " our image, our likeness," when transferred into the third
person of narrative, become "his image, the image of God," and thus
limit the pronouns to God himself.  Does the plurality, then, point to
a plurality of attributes in the divine nature?  This cannot be, because
a plurality of qualities exists in everything, without at all leading to the
application of the plural number to the individual, and because such a
plurality does not warrant the expression, "let us make."  Only a
plurality of persons can justify the phrase.  Hence we are forced to
conclude that the plural pronoun indicates a plurality of persons or
hypostases in the Divine Being. (See p. 27.)
26. Alan.  Mlan is a new species, essentially different from  all
other kinds on earth.  In our image, after our likeness.  HIe is to be
allied to heaven as no other creature on earth is. IHe is to be related
to the Eternal Being himself. This relation, however, is to be not in
matter, but in form; not in essence, but in semblance.  This precludes
all pantheistic notions of the origin of man.  "Image " is a word taken
from sensible things, and denotes likeness in outward form, while the
material may be different.  " Likeness " is a more general term, indicating resemblance in any quality, external or internal. It is here
explanatory of image, and seems to show that this term is to be taken
in a figurative sense, to denote not a material but a spiritual conformity
to God.  The Eternal Being is essentially self-manifesting.  The
appearance he presents to an eye fitted to contemplate him  is his
image. The union of attributes which constitute his spiritual nature
is his character or likeness.
We gather from the present chapter that God is a spirit (Gen. i. 2),
that he thinks, speaks, wills, and acts (Gen. i. 3, 4, etc.). Here, then, are
the great points of conformity to God in man, namely, reason, speech,
will, and power. By reason we apprehend concrete things in percleption
and consciousness, and cognize abstract truth, both metaphysical and
moral. By speech we make certain easy and sensible acts of our own
the signs of the various objects of our contemplative faculties to ourselves and others. By will we choose, determine, and resolve upon
what is to be done. By power we act, either in giving expression to
our concepts in words, or effect to our determinations in deeds. In
the reason is evolved the distinction of good and evil (Gen. i. 4, 31),
which is in itself the approval of the former and the disapproval of the




64                      THE SIXTH DAY.'latter.  In the will is unfolded that freedom of action which chooses
the good and refuses the evil.  In the spiritual being that exercises
reason and will resides the power to act, which presupposes both these
faculties,- the reason as informing the will, and the will as directing
the power. This is that form of God in which he has created man,
and condescends to communicate with him.
And let them rule.  The relation of man to the creature is now
stated.  It is that of sovereignty.  Those capacities of right thinking,
right willing, and right acting, or of knowledge, holiness, and righteousness, in which man resembles God, qualify him  for dominion, and
constitute him lord of all creatures that are destitute of intellectual
and moral endowments.  Hence, wherever man enters he makes his
sway to be felt.  He contemplates tile objects around him, marks their
qualities and relations, conceives and resolves upon the end to be
attained, and endeavors to make all things within his reach work
together for its accomplishment. This is to rule on a limited scale.
The field of his dominion is 1" the fish of the sea, the fowl of the skies,
the cattle, the whole land, and every thing that creepeth on the land."
The order here is from the lowest to the hlighest.  The fish, the fowl,
are beneath the domestic cattle. These again are of less importance
than the land, which man tills and renders fruitful in all that can gratify his appetite or his taste.  The last and greatest victory of all is
over the wild animals, which are included under the class of creepers
that are prone in their posture, and move in a creeping attitude over
the land. The primeval and prominent objects of hluIman sway are
here brought forward after the manner of Scripture.  But there is not
an object within the ken of maln  which he does not aim at making subservient to his purposes. IHe has made the sea his highway to the
ends of the earth, the stars his pilots on the pathless ocean, the sun
his bleacher and painter, the bowels of the earth the treasury from
wlhich he draws his precious and useful metals and much of his fuel,
the steam his motive power, and the lightning his messenger. These
are proofs of the evergrowing sway of man.
27. Created. Man in his essential part, the image of God in
him, was entirely a new creation. We discern here two stages in
his creation.  The general fact is stated in the first clause of the
verse, and then the two particulars.  "In the image of God created
he him."  This is the primary act, in which his relation to his
Maker is made prominent. In this his original state he is actually one,
as God in whose image he is made is one. "Male and female created he




GEN. I. 24-31.                      65
them."  This is the second act or step in his formation. He is now no
longer one, but two,- the male and the female. His adaptation to be
the head of a race is hereby completed. This second stage in the existence of man is more circumstantially described hereafter (Gen. ii.
21-25).
28. The divine blessing is now pronounced upon man. It differs from that of the lower animals chiefly in the element of supremacy. Power is presumed to belong to man's nature, according to the
counsel of the Makler's will (v. 26). But without a special permission
he cannot exercise any lawful authority. For the other creatures are
as independent of him as he is of them. As creatures he and they are
on an equal footing, and have no natural right either over the other.
Hence it is necessary that he should receive from high heaven a formal
charter of right over the things that were made for man. He is therefore authorized, by the word of the Creator, to exercise his power in
subduing the earth and ruling over the animal kingdom. This is the
meet sequel of his being created in the image of God. Being formed
for dominion, the earth and its various products and inhabitants are
assigned to him for the display of his powers. The subduing and
ruling refer not to the mere supply of his natural wants, for which
provision is made in the following verse, but to the accomplishment of
his various purposes of science and beneficence, whether towards the
inferior animals or his own race. It is the part of intellectual and
moral reason to employ power for the ends of general no less than personal good. The sway of man ought to be beneficent.
29, 30. Every herb bearing seed and tree bearing fruit is granted
to man for his sustenance.  With our habits it may seem a matter of
course that each should at once appropriate that which he needs of
things at his hand. But in the beginning of existence it could not be
so. Of two things proceeding from the same creative hand neither
has any original or inherent right to interfere in any way whatever
with the other. The absolute right to each lies in the Creator alone.
The one, it is true, may need the other to support its life, as fruit is
needful to man. And therefore the just Creator cannot make one
creature dependent for subsistence on another without granting to it
the use of that other. But this is a matter between Creator and creature, not by any means between creature and creature. Hence it was
necessary to the rightful adjustment of things, whenever a rational
creature was ushered into the world, that the Creator should give an
express permission to that creature to partake of the fruits of the,
9




66                     THE SIXTH DAY.
earth. And in harmony with this view we shall hereafter find an exception made to this general grant (Gen. ii. 17).  Thus, we perceive,
the necessity of this formal grant of the use of certain creatures to
moral and responsible man lies deep in the nature of things. And
the sacred writer here hands down to us from the mists of a hoary antiquity the primitive deed of conveyance, which lies at the foundation
of the the commnon property of man in the earth, and all that it contains.
The whole vegetable world is assigned to the animals for food. In
the terms of the original grant the herb bearing seed and the tree
bearing fruit are especially allotted to man, because the grain and the
fruit were edible by man without much preparation.  As usual in
Scripture the chief parts are put for the whole, and accordingly this
specification of the ordinary and the obvious covers the general principle that whatever part of the vegetable kingdom is convertible into
food by the ingenuity of man is free for his use. It is plain that a
vegetable diet alone is expressly conceded to man in this original conveyance, and it is probable that this alone was designed for him in the
state in which he was created.  But we must bear in mind that he
was constituted master of the animal as well as of the vegetable world;
and we cannot positively affirm that his dominion did not involve the
use of thiem for fbod.
30. The whole of the grasses and the green parts or leaves of
the herbage are distributed among the inferior animals for food. Here,
again, thie common and prominent kind of sustenance only is specified.
There are some animals that greedily devour the fruits of trees and
the grain produced by the various herbs; and there are others that
derive the most of their subsistence from preying on the smaller and
weaker kinds of animals.  Still, the main substance of the' means of
animal life, and the ultimate supply of the whole of it, are derived
from the plant. Even this general statement is not to be received
without exception, as there are certain lower descriptions of animals that
derive sustenance even from the mineral world. But this brief narrative of things notes only the few palpable facts, leaving the details to
the experience and judgment of the reader.
31. Here we have the general review and approval of everything
God had made, at the close of the six days' work of creation. Man, as
well as other things, was very good when he came from his Maker's
hand; but good as yet untried, and therefore good in capacity rather
than in victory over temptation. It remains yet to be seen whether
he will be good in act and habit.




GEN. I. 24-31.                       67
This completes, then, the restoration of that order and fulness the
absence of which is described in the second verse.  The account of
the six days' work, therefore, is the counterpart of that verse.  The
six days fall into two threes, corresponding to each other in the course
of events.  The first and fourth days refer principally to the darkness
on the face of the deep; the second and fifth to the disorder and emptiness of the aerial and aqueous elements; and the third and sixth to
the similar condition of the land. Again, the first three days refer to
a lower, the second three to a higher order of things.  On the first the
darkness on the face of the earth is removed; on the fourth that on
the face of the sky.  On the second the water is distributed above and
below the expanse; on the fifth the living natives of these regions are
called into being. On the third the plants rooted in the soil are made;
on the sixth the animals that move freely over it are brought into
existence.
This chapter shows the folly and sin of the worship of light, of sun,
moon, or star, of air or water, of plant, of fish or fowl, of earth, of
cattle, creeping thing or wild beast, or, finally, of man himself; as all
these are but the creatures of the one Eternal Spirit, who, as the
Creator of all, is alone to be worshipped by his intelligent creatures.
This chapter is also to be read with wonder and adoration by man;
as he finds himself to be constituted lord of the earth, next in rank
under the Creator of all, formed in the image of his Maker, and therefore capable not only of studying the works of nature, but of contemplating and reverently communing with the Author of nature.
In closing the interpretation of this chapter, it is proper to refer to
certain first principles of hermeneutical science.  First, that interpretation only is valid which is true to the meaning of the author.  The
very first rule on which the interpreter is bound to proceed is to assign
to each word the meaning it commonly bore in the time of the writer.
This is the prime key to the works of every ancient author, if we can
only discover it. The next is to give a consistent meaning to the
whole of that which was composed at one time or in one place by the
author. The presumption is that there was a reasonable consistency
of thought in his mind during one effort of composition. A third rule
is to employ faithfully and discreetly whatever we can learn concerning
the time, place, and other circumstances of the author to the elucidation of his meaning.
And, in the second place, the interpretation now given claims acceptance on the ground of its internal and external consistency with truth.




68                      THE SIXTH DAY.
1st. It exhibits the consistency of the whole narrative in itself. It
acknowledges the narrative character of the first verse. It assigns an
essential significance to the words, "the heavens," in that verse. It
attributes to the second verse a prominent place and function in the
arrangement of the record. It places the special creative work of the
six days in due subordination to the absolute creation recorded in the
first verse. It gathers information from the primitive meanings of the
names that are given to certain objects, and notices the subsequent
development of these meanings. It accounts for the manifestation of
light on the first clay, and of the luminaries of heaven on the fourth,
and traces the orderly steps of a majestic climax throughout the narrative.  It is in harmony with tile usage of speech as far as it can be
known to us at the present day. It assigns to the words " heavens,"
"earth," "expanse," " day," no greater latitude of meaning than was
then customary.  It allows for the diversity of phraseology employed
in describing the acts of creative power. It sedulously refrains from
importing modern notions into the narrative.
2d. The narrative thus interpreted is in striking harmony with the
dictates of reason and the axioms of philosophy concerning the essence
of God and the nature of man. On this it is unnecessary to dwell.
3d. It is equally consistent with human science. It substantially
accords with the present state of astronomical science. It recognizes,
as far as can be expected, the relative importance of the heavens and
the earth, the existence of the heavenly bodies from the beginning of
time, the total and then the partial absence of light from the face of the
deep, as the local result of physical causes. It allows, also, if it were
necessary, between the original creation, recorded in the first verse,
and the state of things described in the second, the interval of time
required for the light of the most distant discoverable star to reach the
earth. No such interval, however, could be absolutely necessary, as
the Creator could as easily establish the luminous connection of the
different orbs of heaven as summon into being the element of light
itself.
4th. It is also in harmony with the elementary facts of geological
knowledge. The, land, as understood by the ancient author, may be
limited to that portion of the earth's surface which was known to antediluvian man. The elevation of an extensive tract of land, the subsidence of the overlying waters into the comparative hollows, the clarifying of the atmosphere, the creation of a fresh supply of plants and
animaIs on the newly-formed continent, compose a series of changes




GEN. II. 1-3.                       69
which meet the geologist again and again in prosecuting his researches
into the bowels of the earth.  What part of the land was submerged
when the new soil emerged from the waters, how far the shock of the
plutonic or volcanic forces may have been felt, whether the alteration
of level extended to the whole solid crust of the earth, or only to a
certain region surrounding the cradle of mankind, the record before us
does not determine. It merely describes in a few graphic touches, that
are strikingly true to nature, the last of those geologic changes which
our globe has undergone.
5th. It is in keeping, as far as it goes, with the facts of botany, zoology, and ethnology.
6th. It agrees with the cosmogonies of all nations, so far as these
are founded upon a genuine tradition and not- upon the mere conjectures of a lively fancy.
Finally, it has the singular and superlative merit of drawing the
diurnal scenes of that creation to which our race owes its origin in the
simple language of common life, and presenting each transcendent
change as it would appear to an ordinary spectator standing on the
earth. It was thus sufficiently intelligible to primeval man, and remains
to this day intelligible to us, as soon as we divest ourselves of the narrowing preconceptions of our modern civilization.
IX. THE SEVENTH DAY. - Gen. ii. 1-3.
1. XTS a host in marching order, a company of persons or things in
the order of their nature and the progressive discharge of their functions.  Hence it is applied to the starry host (Deut. iv. 19), to the
angelic host (1 Kings xxii. 19), to the host of Israel (Exod. xii. 41),
and to the ministering Levites (Num. iv. 23).  KO0r/Oo.
2. ~;~.S~. HIere,d    is read by Sam., LXX., Syr., and Josephus.
The 3Iasoretic reading, however, is preferable, as the sixth day was
completed in the preceding paragraph: to finish a work on the seventh
day is, in Hebrew phrase, not to do any part of it on that day, but to
cease from it as a thing already finished; and " resting," in the subsequent part of the verse, is distinct from " finishing," being the positive
of which the latter is the negative.
~'i   rest.  ~e. sit.
- T       - 
3.'~~ be seoparate, clean, holy, set apartfor a sacred use.




70                   THE SEVENTH DAY.
II. 1. Then were finished the heavens and the earth and
all the host of them.  2. Then finished God on the seventh
day his work which he had made; and rested on the seventh
day from  all his work which he had made.  3. Then blessed
God the seventh day and hallowed Rt; because in it he had
rested from all his work, which created had God to make. ~ 7.
In this section we have the institution of the day of rest, the Sabbath (,~), on the cessation of God from his creative activity.
1. And all the host of them. All the array of luminaries, plants, and
animals by which the darkness, waste, and solitude of sky and land
were removed, has now been called into unhindered action or new existence. The whole is now finished; that is, perfectly fitted at length
for the convenience of man, the high-born inhabitant of this fair scene.
Since the absolute beginning of things the earth may have undergone
many changes of climate and surface before it was adapted for the residence of man. But it has received the finishing touch in these last
six days. These days accordingly are to man the only period of creation, since the beginning of time, of special or personal interest. The
preceding interval of progressive development and periodical creation
is, in regard to him, condensed into a point of time. The creative work
of the six days is accordingly called the " making," or fitting up for
man of " the skies and the land and the sea, and all that in them is"
(Exod. xx. (11) 10).
2. Then finished.  To finish a work, in Hebrew conception, is to
cease from it, to have done with it.  On the seventh day. The seventh
day is distinguished from all the preceding days by being itself the
subject of the narrative. In the absence of any work on this day, the
Eternal is occupied with the day itself, and does four things in reference to it. First, he ceased from his work which he had made.  Seeondly, he rested. By this was indicated that his undertaking was
accomplished. When nothing more remains to be done, the purposing
agent rests contented. The resting of God arises not from weariness,
but from the completion of his task. HI-e is refreshed, not by the recruiting of his strength, but by the satisfaction of having before him a
finished good (Exod. xxxi. 17).
3. Thirdly, he blessed the seventh day. Blessing results in the
bestowment of some good on the object blessed. The only good that
can be bestowed on a portion of time is to dedicate it to a noble use,




GEN. II. 1-3.                      71
a peculiar and pleasing enjoyment. Accordingly, in the fourth place,
he hallowed it or set it apart to a holy rest. This consecration is the
blessing conferred on the seventh day. It is devoted to the rest that
followed, when God's work was done, to the satisfaction and delight
arising from the consciousness of having achieved his end, and from
the contemplation of the good he has realized.  Our joy on such occasions is expressed by mutual visitation, congratulation, and hospitality.
ZNone of these outward demonstrations is mentioned here, and would
be, so far as the Supreme Being is concerned, altogether out of place.
But our celebration of the Sabbath naturally includes the holy convocation or solemn meeting together in joyful mood (Lev. xxiii. 3), the
singing of songs of thanksgiving in commemoration of our existence
and our salvation (Exod. xx. 11 (10); Deut. v. 15), the opening of
our mouths to God in prayer, and the opening of God's mouth to us
in the reading and preaching of the Word. The sacred rest which
characterizes the day precludes the labor and bustle of hospitable entertainment. But the Lord at set times spreads for us his table laden
with the touching emblems of that spiritual fare which gives eternal
life.
The solemn act of blessing and hallowing is the institution of a perpetual order of seventh-day rest: in the same manner as the blessing
of the animals denoted a perpetuity of self-multiplication, and the
blessing of man indicated further a perpetuity of dominion over the
earth and its products. The present record is a sufficient proof that
the original institution was never forgotten by man.  If it had ceased
to be observed by mankind, the intervening event of the fill would
have been sufficient to account for its discontinuance. It is not, indeed, the manner of Scripture, especially in a record that often deals
with centuries of time, to note the ordinary recurrence of a seventh-day
rest, or any other periodical festival, even though it may have taken
firm hold among the hereditary customs of social life. Yet incidental
traces of the keeping of the Sabbath are found in the record of the
deluge, when the sacred writer has occasion to notice short intervals
of time. The measurement of time by weeks then appears (Gen. viii.
10, 12). The same division of time again comes up in the history of
Jacob (Gen. xxix. 27, 28). This unit of measure is traceable to
nothing but the institution of the seventh-day rest.
This institution is a new evidence that we have arrived at the stage
of rational creatures. The number of days employed in the work of
creation shows that we are come to the times of man. The distinction




72                   THE SEVENTH DAY.
of times would have no meaning to the irrational world. But apart
from this consideration, the seventh-day rest is not an ordinance of
nature. It makes no mark in the succession of physical things. It has
no palpable effect on the merely animal world. The sun rises, the
moon and the stars pursue their course; the plants grow, the flowers
blow, the fruit ripens; the brute animal seeks its food and provides for
its young on this as on other days. The Sabbath, therefore, is founded,
not in nature, but in history. Its periodical return is marked by the
numeration of seven days. It appeals not to instinct, but to memory,
to intelligence. A reason is assigned for its observance; and this
itself is a step above mere sense, an indication that the era of man has
begun. The reason is thus expressed: "Because in it he had rested
from all his work." This reason is found in the procedure of God;
and God himself, as well as all his ways, man alone is competent in
any measure to apprehend.
It is consonant with our ideas of the wisdom and righteousness of
God to believe that the seventh-day rest is adjusted to the physical
nature of man and of the animals which he domesticates as beasts of
labor. But this is subordinate to its original end, the commemoration
of the completion of God's creative work by a sacred rest, which has a
direct bearing, as we learn from the record of its institution, on metaphysical and moral distinctions.
The rest here, it is to be remembered, is God's rest. The refreshment is God's refreshment, which arises rather from the joy of achievement than from the relief of fatigue. Yet the work in which God was
engaged was the creation of man and the previous adaptation of the
world to be his home. 3Man's rest, therefore, on this day is not only
an act of communion with God in the satisfaction of resting after his
work was done, but, at the same time, a thankful commemoration of
that auspicious event in which the Almighty gave a noble origin and a
happy existence to the human race. It is this which, even apart from
its divine institution, at once raises the Sabbath above all human commemorative festivals, and imparts to it, to its joys and to its modes of
expressing them, a height of sacredness and a force of obligation which
cannot belong to any mere human arrangement.
In order to enter upon the observance of this day with intelligence,
therefore, it was necessary that the human pair should have been
acquainted with the events recorded in the preceding chapter. They
must have been informed of the original creation of all things, and
therefore of the eternal existence of the Creator. They must further




GEN. II. 1-3.                      73
have been instructed in the order and purpose of the six days' creation, by which the land and sky were fitted up for the residence of
man. They must in consequence have learned that they themselves
were created in the image of God, and intended to have dominion over
all the animal world. This information would fill their pure and infantile minds with thoughts of wonder, gratitude, and complacential
delight, and prepare them for entering upon the celebration of the
seventh-day rest with the understanding and the heart. It is scarcely
needful to add that this was the first full day of the newly-created pair
in their terrestrial home. This would add a new historical interest to
this day above all others.  WVe cannot say how much time it would
take to make the parents of our race aware of the meaning of all these
wondrous events. But there can be no reasonable doubt that he who
made them in his image could convey into their minds such simple and
elementary conceptions of the origin of themselves and the creatures
around them as would enable them to keep even the first Sabbath
with propriety. And these conceptions would rise into more enlarged,
distinct, and adequate notions of the reality of things along with the
general development of their mental faculties. This implies, we perceive, an oral revelation to the very first man. But it is premature to
pursue this matter any further at present.
The recital of the resting of God on this day is not closed with the
usual formula, "and evening was, and morning was, day seventh."
The reason of this is obvious. In the former days the occupation of
the Eternal Being was definitely concluded in the period of the one
day. On the seventh day, however, the rest of the Creator was only
commenced, has thence continued to the present hour, and will not be
fully completed till the human race has run out its course. When the
last man has been born and has arrived at the crisis of his destiny,
then may we expect a new creation, another putting forth of the divine energy, to prepare the skies above and the earth beneath for a
new stage of man's history, in which he will appear as a race no longer
in process of development, but completed in number, confirmed in
moral character, transformed in physical constitution, and so adapted
for a new scene of existence.  Ieanwhile, the interval between the
creation now recorded and that prognosticated in subsequent revelations from heaven (Is. lxv. 17; 2 Pet. iii. 13; Rev. xxi. 1) is the
long Sabbath of the Almighty, so far as this world is concerned, in
which he serenely contemplates from the throne of his providence the
strange workings and strivings of that intellectual and moral race he




74                    THE SEVENTH DAY.
has called into being, the ebbings and flowings of ethical and physical
good in their checkered history, and the final destiny to which each
individual in the unfettered exercise of his moral freedom is incessantly
advancing.
Hence we gather some important lessons concerning the primeval
design of the Sabbath.  It was intended, not for God himself, whose
Sabbath does not end till the consummation of all things, but for man,
whose origin it commemorates and whose end it foreshadows (Mark
ii. 27).  It not obscurely hints that work is to be the main business of
man in the present stage of his existence.  This work may be either
an exhilerating exercise of those mental and corporeal faculties with
which he is endowed, or a toilsome labor, a constant struggle for the
means of life, according to the use he may make of his inborn liberty.
But between the sixfold periods of work is interposed the day of rest,
a free breathing time for man, in which he may recall his origin from
and meditate on his relationship to G od.  It lifts him out of the
routine of mechanical or even intellectual labor into the sphere of
conscious leisure and occasional participation with his Mlakler in his
perpetual rest. It is also a type of something higher.  It whispers
into his soul an audible presentiment of a time when his probationary
career will be over, his faculties will be matured by the experience
and the education of time, and he will be transfbrmed and translated
to a higher stage of being, where lie will hold uninterrupted fellowship
with his Creator in the perpetual leisure and liberty of the children
of God. This paragraph completes the first of the eleven documents
into which Genesis is separable, and the first grand stage in the narrative of the ways of God with man. It is the keystone of the arch
in the history of that primeval creation to which we belong. The
document which it closes is distinguished from those that succeed in
several important respects:
First, it is a diary; while the others are usually arranged in generations or life-periods.
Secondly, it is a complete drama, consisting of seven acts with a prologue. These seven stages contain two triads of action, which match
each other in all respects, and a seventh constituting a sort of epilogue
or completion of the whole.
Though the Scripture takes no notice of any significance or sacredness inherent in particular numbers, yet we cannot avoid associating
them with the objects to which they are prominently applied. The




GEN. II. 1-3.                      75
number one is peculiarly applicable to the unity of God. Two, the
number of repetition, is expressive of emphasis or confirmation, as the
two witnesses. Three marks the three persons or hypostases in God.
Four notes the four quarters of the world, and therefore reminds us of
the physical system of things, or the cosmos. Five is the half of ten.
the whole, and the basis of our decimal numeration.  Seven, being
composed of twice three and one, is peculiarly fitted for sacred uses;
being the sum of three and four, it points to the communion of God
with man. It is, therefore, the number of sacred fellowship. Twelve
is the product of three andfour, and points to the reconciliation of God
and man: it is therefore the number of the church. Twenty-two
and eleven, being the whole and the half of the Hebrew alphabet, have
somewhat the same relation as ten and five. Twenty-four points to
the New Testament, or completed church.
The other documents do not exhibit the sevenfold structure, though
they display the same general laws of composition. They are arranged according to a plan of their own, and are all remarkable for
their simplicity, order, and perspicuity.
Thirdly, the matter of the first differs from that of the others.
The first is a record of creation; the others of development. This is
sufficient to account for the diversity of style and plan. Each piece is
admirably adapted to the topic of which it treats.
Fourthly, the first document is distinguished from the second by
the use of the term Ve,-b$ only for the Supreme Being. This name is
here appropriate, as the Everlasting One (p.26)here steps forth from
the inscrutable secrecy of his immutable perfection to crown the latest
stage of our planet's history with a new creation adapted to its present
conditions.  Before all creation he was the Everduring, the Unchangeable, and therefore the blessed and only Potentate, dwelling
with himself in the unapproachable light of his own essential glory
(1 Tim. vi. 15). From that ineffable source of all being came forth
the free fiat of creation. After that transcendent event, He who was
from everlasting to everlasting may receive new names expressive of
the various relations in which he stands to the universe of created
being. But before this relation was established these names could
have no existence or significance.
Neither this last nor any of the former distinctions affords any argument for diversity of authorship. They arise naturally out of the diversity of matter, and are such as may proceed from an intelligent author




76                   THE SEVENTH DAY.
judiciously adapting his style and plan to the variety of his topics. At
the same time, identity of authorship is not essential to the historical
validity or the divine authority of the elementary parts that are incorporated by Moses into the book of Genesis. It is only unnecessary to
multiply authorship without a cause.




PART II.
THE DEVELOPMiENT.
SECTION II. - THE MAN.
X. THE FIELD. - Gen. ii. 4-7.
4.,.i%   generations, products, developments. That which comes
from any source, as the child from the parent, the record of which is
12'story.
i- it  This word occurs about six thousand times in Scripture. It
is obvious fiom its use that it is, so to speak, the proper name of God.
It never has the article. It is never clanged for construction with
another noun. It is never accompanied with a suffix. It is never applied to any but the true God. This sacred exclusiveness of application, indeed, led the Jews to read always in place of it ~riB:,  or, if this
preceded it, t:,asn., to intimate which the vowel points of one of these
terms were subscribed to it. The root of this name is ISm,, an older
variety of mlm, which, as we have seen (p. 25), has three meanings,be in the sense of coming into existence, be in that of becoming, and
be in that of merely existing. The first of these meanings has no
application to God, who had no beginning of existence.  The last
applies to God, but affords no distinctive characteristic, as it belongs
equally to all objects that have existence. The second is proper to
God in the sense, not of acquiring any new attribute, but of becoming
active from a state of repose. But he becomes active to the eye of
man only by causing some new effect to be, which makes its appearance in the world of sensible things. He becomes, then, only
by causing to be or to become. Hence he that becomes, when applied
to the Creator, is really he that causes to be. This name, therefore,
involves the active or causative force of the root from which it springs,
and designates God in relation with the system of things he has called




78                         THE FIELD.
into being, and especially with man, the only intelligent observer of
him or of his works in this nether world.  It distinguishes him as the
Author of being, and therefore the Creator, the worker of miracles,
the perfbrmer of promise, the keeper of covenant.  Beginning with
the e of personality, it points out God as the person whose habitual
character it has become to cause his purpose to take place. Hence su'5m
designates God as the Everlasting, the Almighty, in his unchllangeable
essence, as he is before as well as after creation.?rj, distinguikhes
him  as the personal Self-existent, and Author of all existing things,
who gives expression and effect to his purpose, manifests himself thereby
as existing, aqcl maintains a spiritual intercourse with his intelligent
creatures.
The vowel marks usually placed under the consonants of this word
are said to belong to  inx.; and its real pronunciation, which is supposed to be lost, is conjectured to have been tre..  This conjecture is
supported by the analogy of the supposed antique third singular masculine imperfect of the verb r,, and by the Greek forms IA2 and
IABE which are found in certain authors (Diod. Sic. i. 19; M2acrob.
Saturn i. 18; Theodoret, Quaest. xv. ad Exod.).  It is true, indeed,
when it has a prefix all its vowels coincide with those of'r9~..  But
otherwise the vowel under the first letter is different, and the qamets
at the end is as usual in proper names ending in, as in others..,,
also finds an anology in the word tn't.  In the forms IAM2 and IABE
the Greek vowrels doubtless represent the Hebrew consonants, and not
any vowel points.  r is often represented by the Greek a.  From,rq we may obtain.ril at the end of compounds, and therefore, expect
tJme at the beginning.  But the form at the beginning is mil or il,
which indicates the pronunciation mh i  as current with the punctuators.
All this countenances the suggestion that the casual agreement of the
two nouns Jehovah and Adonai in the principal vowels was the circumnstance that facilitated the Jewish endeavor to avoid uttering the proper
name of God except on the most solemn occasions. nq~_, moreover,
rests on precarious grounds.  The Hebrew analogy would give r?.,,
not,tUe for the verbal form.  The middle vowel cholem may indicate
the intensive or active force of the root, but we lay no stress on the
mode of pronunciation, as it cannot be positively ascertained.
5. r,~:~ plain, country, field, for pasture or tillage, in opp. to J1, garden, parh.
7.'?3 breath, applied to God and man only.
WVe meet with no division again in the text till we come to Gen. iii.




GEN. II. 4-7.                      79
1,,when the first minor break in the narrative occurs.  This is noted
by the intervening space being less than the remainder of the line.
The narrative is therefore so far regarded as continuous.
We are now entering upon a new plan of narrative, and have therefore to notice particularly that law of Hebrew composition by which
one line of events is carried on without interruption to its natural resting-point; after which the writer returns to take up a collateral train
of incidents, that are equally requisite for the elucidation of his main
purpose, though their insertion in the order of time would have marred
the symmetry and perspicuity of the previous narrative. The relation
now about to be given is posterior, as a whole, to that already given
as a whole; but the first incident now to be recorded is some time
prior to the last of the preceding document.
Hitherto we have adhered closely to the form of the original in our
rendering, and so have made use of some inversions which are foreign
to our prose style. Hereafter we shall deviate as little as possible
from the authorized version.
4. These are the generations of the heavens and the earth on
their being created, in the day that the LoPD Gc'  __' earth
and. heavel.  5.; And not a plant of the field was yet in tlhe
land} and not an hlerb of the field yet grew; for the LorD) God
had not caused it to rain upon the land, and there was no man
to till the ground.  6. And a mist we:nt up from  the land
and watered the whole face of the soil.  7. Aind the LorD Giod
formed the man of dust from the -soil, and breathed into his
nostrils the breath of life: and man became a living soul.
Thle document upon which we are now entering extends from Gen.
ii. 4 to Gen. iv. In the second and third chapters the author uses the
combination't1,i!,~rnl the LORiD God, to designate the Supreme
Beingr; in the fourth he drops t'er-   God, and employs MTn the LORD,
alone.  So far, then, as the divine appellation is concerned, the fourth
chapter is as clearly separable firom the second and third as the first
document is from the present. If diversity of the divine name were a
proof of diversity of authorship, we should here have two documents
due to different authors, each of them different also from the author of
the first document. The second and third chapters, though agreeing
in the designation of God, are clearly distinguishable in style.




80                         THE FIELD.
The general subject of this document is the history of man to the
close of the line of Cain and the birth of Enosh.  This falls into three
clearly marked sections, - the origin, the fall, and the family of Adapm.
The clifference of style and phraseology in its several parts will be
found to correspond with the diversity in the topics of which it treats.
It reverts to an earlier point of time than that at which we had arrived
in the former document, and proceeds upon a new plan, exactly adapted
to the new occasion.
The present section treats of the process of nature which was simultaneous with the latter part of the supernatural process described in the
preceding document.  Its opening paragraph refers to the field.
4. This verse is the title of the present section.  It states the subject of which it treats, -  the generations of the skies and the lacnd. The
generations are the posterity or the progress of events relating to the
posterity of the party to whom the term  is applied (Gen. v. 1, vi. 9,
x. 1, xi. 10, xxxvii. 2).'Tle development of events is here presented under the figure of the descendants of a parental pair; the skies
and the land being the metaphorical progenitors of those events, which
are brought about by their conjunct operation.
It then notes the date at which the new narrative commences.  In
th/eir being createl.  This is the first or general date; namely, after the
primary creation and during the course of the secondary.  As the
latter occupied six days, somie of the processes of nature began before
these days had elapsed.  Next, therefore, is the more special date, -ijn
the dacy of Jehovah God's malking land and skies.  Now, on looking
back at the preceding narrative, we observe that the skies were adjusted and named on the second day, and the land on thle third.  Both,
therefore, were completed on the third day, which accordingly is the
opening date of the second branch of the narrative.
The peculiarity of the present section, therefore, is, that it combines
the creative with the preservative agency of God.  Creation and progress here go hand in hand for a season.  The narrative here, then,
overlaps half the time of' the former, and at the end of the chapter has
not advanced beyond its termination.
Jehovah Eloh/im, the LoRD God.  This phrase is here for the first
time introduced.  Elohim, as we have seen, is the generic term denoting God as the Everlasting, and therefore the Almighty, as he was
before all worlds, and still continues to be, now that he is the sole object of supreme reverence to all intelligent creatures. Jehovah is the
proper name of God to man, self-existent himself, the author of exist



GEN. II. 4-7,                      81
ence to all persons and things, and manifesting his existence to those
whom he has made capable of such knowledge.
Hence the latter name is appropriate to the present stage of our
narrative. God has become active in a way worthy of himself, and at
the same time peculiar to his nature. He has put forth his creative
power in calling the universe into existence. He has now reconstituted the skies and the land, clothed the latter with a new vegetation,
and peopled it with a new animal kingdom. Especially has he called
into being an inhabitant of this earth made in his own image, and
therefore capable of understanding his works and holding intercourse
with himself. To man he has now come to be in certain acts by which
he has discovered himself and his power. And to man he has accordingly become known by a name which signalizes that new creative
process of which man forms a prominent part. Jehovah — he who
causes the successive events of time to come to pass in the sight and in
the interest of man - is a name the peculiar significance of which will
come out on future occasions in the history of the ways of God with
Yman.
Thte union of these two divine names, then, indicates him who was
before all things, and by whom now all things consist. It also implies
that he who is now distinguished by the new name Jehovah is the
same who was before called Elohim. The combination of the names
is specially suitable in a passage vwhich records a concurrence of creation and development.  The apposition of the two names is continued
by the historian through this and the following chapter. The abstract
and aboriginal name then gives way to the concrete and the historical.
The skies and the land at the beginning of the verse are given in
order of their importance in nature, the skies being first as grander and
higher than the land; at the end, in the order of their importance in
the narrative, the land being before the skies, as the future scene of
the events to be recorded.
This superscription, we see, presupposes the former document, as
it alludes to the creation in general, and to the things made on the
second and third days in particular, without directly narrating these
events. This mode of referring to them implies that they were well
eknown at the time of the narrator, either by personal observation or by
testimony. Personal observation is out of the question in the present
case. By the testimony of God, therefore, they were already known,.
and the preceding record is that testimony.  The narrator of the second passage, therefore, even if not the same as that of the former, had
11




82                        THE FIELD.
to a moral certainty the first before his mind when composing the
second.
5. This verse corresponds to the second verse of the preceding narrative. It describes the field or arable land in the absence of certain
conditions necessary to the progress of vegetation. Plant and herb
here comprise the whole vegetable world. Plants and herbs of the
field are those which are to be found in the open land.  A different
statement is made concerning each.
Not a plant of the f eld was yet in the land.  Here it is to be remembered that the narrative has reverted to the third day of the preceding
creation.  At first sight, then, it might be supposed that the vegetable
species were not created at the hour of that day to which the narrative refers. But it is not stated that young trees were not in existence,
but merely that plants of the field were not yet in the land.  Of the
herbs it is only said that they had not yet sent forth a bud or blade.
And the actual existence of both trees and herbs is implied in what
follows. The reasons for the state of things above described are the
want of rain to water the soil, and of man to cultivate it. These would
only suffice for growth if the vegetable seeds, at least, were already in
existence.  Now, the plants were made before the seeds (Gen. i. 11,
12), and therefore the first full-grown and seed-bearing sets of each
kind were already created.  Hence we infer that the state of things
described in the text was this: The original trees were confined to
a centre of vegetation, from which it was intended that they should
spread in the course of nature. At the present juncture, then, there
was not a tree of the field, a tree of propagation, in the land; and
even the created trees had not sent down a single root of growth into
the land. And if they had dropped a seed, it was only on the land,
and not in the land, as it had not yet struck root.
And not an herb of the field yet grew.  The herbage seems to have
been more widely difiused than the trees.  Hence it is not said that
they were not in the land, as it is said of field trees.  But at the pres-,ent moment not an herb had exhibited any signs of growth or sent
forth a single blade beyond the immediate product of creative power.
Rain upon the land, and man to till it, were the two wants that
retarded vegetation.  These two means of promoting vegetable growth,differed in their importance and in their mode of application. Moisture
is absolutely necessary, and where it is supplied in abundance the shifting wind will in the course of time waft the seed. The browsing herds
will aid in the same process of diffusion. Man comes in merely as an




GEN. II. 4-7.                       83
auxiliary to nature in preparing the soil and depositing the seeds and
plants to the best advantage for rapid growth and abundant fruitfulness.
The narrative, as usual, notes only the chief things.  Rain is the only
source of vegetable sap; man is the only intentional cultivator.
6. As in the former narrative, so here, the remaining part of the
chapter is employed in recording the removal of the two hinderances to
vegetation.  The first of these is removed by the institution of the
natural process by which rain is produced.  The atmosphere had been
adjusted so far as to admit of some light.  But even on the third day
a dense mass of clouds still shut out the heavenly bodies from view.
But on the creation of plants the. Lord God caused it to rain on the
land. This is described in the verse before us. A mist went up from
the land. It had been ascending from the steaming, reeking land ever
since the waters retired into the hollows. The briny moisture which
could not promote vegetation is dried up. And now he causes the
accumulated masses of cloud to burst forth and dissolve themselves in
copious showers. Thus the mist watered the whole face of the soil. The
face of the sky is thereby cleared, and on the following day the sun
shone forth in all his cloudless splendor and fostering warmth.
On the fourth day, then, a second process of nature commenced.
The bud began to swell, the tender blade to peep forth and assume its
tint of green, the gentle breeze to agitate the full-sized plants, the
first seeds to be shaken off and wafted to their resting-place, the first
root to strike into the ground, and the first shoot to rise towards the
sky.
This enables us to determine with some degree of probability the
season of the year when the creation took place. If we look to the
ripe fruit on the first trees we presume that the season is autumn.
The scattering of the seeds, the falling of the rains, and the need of a
cultivator intimated in the text, point to the same period. In a genial
climate the process of vegetation has its beginnings at the falling of the
early rains. 3ian would be naturally led to gather the abundant fruit
which fell from the trees, and thus even unwittingly provide a store for
the unbearing period of the year. It is probable, moreover, that he
was formed in a region where vegetation was little interrupted by the
coldest season of the year. This would be most favorable to the preservation of life in his state of primeval inexperience.
These presumptions are in harmony with the numeration of the
months at the deluge (Gen. vii. 11), and with the outgoing and the
turn of the year at autumn (Exod. xxiii. 16, xxxiv. 22).




84                        THE FIELD.
7. The second obstacle to the favorable progress of the vegetable
kingdom is now removed. And the Lord Godformed the mzan of dust
fromn the soil.  This account of the origin of man differs from the
former on account of the dlifferent end the author has in view. There
his creation as an integral whole is recorded with special reference to
his higher nature, by which he was fitted to hold communion with his
3Taker, and exercise dominion over the inferior creation.  Here his
constitution is described with marked regard to his adaptation to be the
cultivator of the soil. He is a compound of matter and mind.  His
material part is dust from the soil, out of which he is formed as the
potter moulds the vessel out of the clay. He is t:s7  Adam, the man of
the soil,,-tsx adamah.  His mission in this respect is to draw out the
capabilities of the soil to support by its produce the myriads of his
race.
His mental part is from another source. Angd breathed intto his
nostrils the breath of life. The word n,,?  is invariably applied to
God or man, never to any irrational creature.  The "breath of life"
is peculiar to this passage. It expresses the spiritual and principal
element in man, which is not formed, but breathed by the Creator into
the bodily form of man. This rational part is that in which he bears
the image of God, and is fitted to be his vicegerent on earth. As the
earth was prepared to be the dwelling, so was the body to be the organ
of that breath of life which is his essence, himself.
And the man becamne a living soul. This term s" living soul " is also
applied to. the water and land animals (Gen. i. 20, 21, 24). As by
his body he is allied to earth and by his soul to heaven, so by the vital
union of these he is associated with the whole animal kingdom, of which
he is the constituted sovereign. This passage, therefore, aptly describes him as he is fitted to dwell and rule on this earth.  The height
of his glory is yet to come out in his relation to the future and to God.
The line of narrative here reaches a point of repose. The second
want of the teeming soil is here supplied. The man to till the ground
is presented in that form which exhibits his fitness for this appropriate
and needful task. We are therefore at liberty to go back for another
train of events which is essential to the progress of our narrative.




GEN. II. 8-14.                      85
XI. THE GARDEN.- Gen. ii. 8-14.
8. ]i garden, park, vrapaEdcoso, an enclosed piece of ground.  s.Eden, delight.  t.. fore-place, east; foretime.
11. ]i;'m Pishon; r.flow over, spread, leap.,n~.l Chavilah. Win
sacnd. Wt, region.
12. t a'z [v9pa$, carbuncle, (LXX.)  8$AXXtov, a gum  of eastern
countries, Arabia, India, Media (Josephus, etc.). The pearl (Kimchi).
t ri  rpaoL-vos, lee/clike, perhaps the beryl (LXX.), ovve, onyx, sardonyx,
a precious stone of the color of the nail (Jerome).
13. f~,is Gichon; r. break forth.  t:',. Kush; r. heap, gather 
14. ~r]. or: Dijlah, Tigris. bp1  be sharp. rapidus, rm_  Frat,
Euphrates.  The sweet or broad stream. Old P.frata, Sansc. prathu,
7rxarTV.
8. And the LORD God planted a garden in Eden to the east;
and put there the man whom he had formed.
9. And the LORD God made to grow out of the soil every
tree likely for sight and good for food; and the tree of life in
the midst of the garden, and the tree of the knowledge of
good and evil.  10. And a river was going out of Eden to
water the garden: and thence it was parted and became four
heads.  11. The name of the one was Pishon; it is that compassing the whole land of Havilah, in which was gold. 12. And
the gold of that land was good; there were the bdellium and
the onyx stone.  13. And the name of the second river was
Gihon; it is that compassing the whole land of Kush.  14.
And the name of the third  river was Hiddekel: it is that
going east of Asshur. And the fourth river was Perath.
This paragraph describes the planting of the garden of Eden, and
determines its situation. It goes back, therefore, as we conceive, to
the third day, and runs parallel with the preceding passage.
8. And the Lord God planted a garden in Eden to the east. It is
evident that the order of thought is here observed. For the formation
of man with special allusion to his animal nature immediately suggests
the means by which his physical wants are to be supplied. The order




8,6                     THE GARDEN.
of time is an open question so far as the mere conjunction of the
sentences is concerned. It can only be determined by other considerations.
Here, then, the writer either relates a new creation of trees for the
occasion, or reverts to the occurrences of the third day. But though
in the previous verses he declares the field to be without timber, yet in
the account of the third day the creation of trees is recorded. Now, it
is unnecessary, and therefore unreasonable, to assume two creations of
trees at so short an interval of time. In the former paragraph the
author advanced to the sixth day, in order to lay before his readers
without any interruption the means by which the two conditions of
vegetative progress were satisfied. This brings man into view, and his
appearance gives occasion to speak of the means by which his wants
were supplied.
For this purpose the author drops the thread of events following the
creation of man, and reverts to the third day. He describes more particularly what was then done. A centre of vegetation was chosen for
the trees, from which they were to be propagated by seed over the
land. This central spot is called a garden or park. It is situated in a
region which is distinguished by its name as a land of delight. It is
said, as we understand, to be in the eastern quarter of Eden. For the
word  ]t.-  on the east is most simply explained by referring to some
point indicated in the text. There are two points to which it may here
refer, - the place where the man was created, and the country in which
the garden was placed. But the man was not created at this time, and,
moreover, the place of his creation is not indicated; and hence we must
refer to the country in which the garden was placed.
And put there the man whonz he had formed.  The writer has still
the formation of man in thought, and therefore proceeds to state that
he was thereupon placed in the garden which had been prepared for
his reception, before going on to give a description of the garden. This
verse, therefore, forms a transition from the field and its cultivator to
the garden and its inhabitants.
Without the previous document concerning the creation, however, it
could not have been certainly known that a new line of narrative was
taken up in this verse. Neither could we have discovered what was
the precise time of the creation of the trees. Hence this verse furnishes
a new proof that the present document was composed, not as an independent production, but as a continuation of the former.
9. Having located the newly-formed man of whom he had spoken




GEN. II. 8-14.                  87
in the preceding paragraph, the author now returns to detail the planting and the watering of the garden. And the Lord God made to grow
out of the soil every tree likelyfor sight and goodforfood.  We look
on while the ornamental trees rise to gratify the sight, and the fruit
trees present their mellow fare to the craving appetite. But preeminent among all we contemplate with curious wonder the tree of life in
the midst of the garden, and,the tree of the knowledge of good and
evil. These will come under consideration at a future stage of our
narrative.
10. Hiere is a river the source of which is in Eden. It passes into
the garden and waters it. And thence it was parted and became four
heads. This statement means either that the single stream was divided
into four branches, or that there was a division of the river system of
the district into four principal streams, whose sources were all to be
found in it, though one only passed through the garden. In the latter
case the word?rm may be understood in its primary sense of a flowing
of water in general. This flowing in all the parts of Eden resulted in
four particular flowings or streams, which do not require to have been
ever united. The subsequent land changes in this district during an
interval of five or six thousand years prevent us from determining
more precisely the meaning of the text.
11, 12. The Pishon waters in its subsequent course the land of
Havilah.  This country is noted for the best gold, and for two other
products, concerning which interpreters differ. Bedolach is, according
to the Septuagint, the carbuncle or crystal; according to others, the
pearl, or a particular kind of gum. The last is the more probable, if
we regard the various Greek and Latin forms of the word: 8,&XXa,
P38XXLOV, Joseph. Ant. iii. 1, 6; oZ 8 /iLa8Ei\KOV, o0 3 POXXOXv KaXoIo-t,
Dioscor. i. 71; alii brochon appellant, alii malacham, alii maldacon,
Plin. H.N. 12, 9. Pliny describes it as black, while the manna, which
is compared with it (Num. xi. 7), is white; but Al. the point of resemblance may refer not to color, but to transparence or some other visible
quality. This transparent, aromatic gum is found in Arabia, Babylonia, Bactriana, Media, and India. Shohanz is variously conjectured to
be the beryl, onyx, sardonyx, or emerald. The first, according to
Pliny, is found in India and about Pontus. As the name Pishon
means the gushing or spouting current, it may have been applied to
many a stream by the migratory tribes. The Halys perhaps contains
the same root with Havilah; namely,  mn (Rawlinson's Her. i., p. 126);
and it rises in Armenia (Herod. i. 72). The Chalybes in Pontus, per



88                     THE GARDEN.
haps, contain the same root. The Pishon may have been the Halys or
some other stream flowing into the Black Sea.
13, 14. Gihon, the second river, flows by the land of Kush. It is
possible that the name Kush remains in Caucasus and in the Caspian.
The Gihon is the stream that breaks or bursts forth; a quality common
to many rivers. The name is preserved in the Jyhoon, flowing into the
sea of Aral. Here it probably designates the leading stream flowing
out of Armenia into the Caspian, or in that direction. Hiddekel, the
third, goes in front, or on the east of Asshur. The original Asshur
embraced northern Mesopotamia, as well as the slopes of the mountain
range on the other side of the Tigris. Perath, the fourth, is the wellknown Frat or Euphrates.
In endeavoring to determine the situation of Eden, it is evident we
can only proceed on probable grounds. The deluge, and even the distance of time, warrant us in presuming great land changes to have
taken place since this geographical description applied to the country.
Let us see, however, to what result the simple reading of the text will
lead us. A river is said to flow out of Eden into the garden. This
river is not named, and may, in a primary sense of the term, denote
the running water of the district in general. This is then said to be
parted into four heads - the upper courses of four great rivers. One
of these rivers is known to this day as the Frat or Euphrates. A
second is with almost equal unanimity allowed to be the Dijlah or Tigris. The sources of these lie not far asunder, in the mountains of
Armenia, and in the neighborhood of the lakes Van and Urumiah.
Somewhere in this region must have been the celebrated but unnamed
stream. The Hiddekel flowed east of Assbur; the primitive portion of
which seems therefore to have been in lIesopotamia. The Gihon
may have flowed into the Caspian, on the banks of which was the
original Kush. The Pishon may have turned towards the Euxine, and
compassed the primitive IHavilah, lying to the south and east of that
sea.
It may be said that the Kush and Havilah of later times belong to
different localities.  This, however, is no solid objection, on two
grounds, -
Ist. Geography affords numerous examples of the transferrence of
names from one place to another along the line of migration. Thus
Galatia in Asia Minor would be inexplicable or misleading, did not
history inform us that tribes from Gallia had settled there and given
their name to the province. We may therefore expect names to travel




GEN. II. 8-14.                      89
with the tribes that bear them or love them, until they come to their
final settlements.  Hence lKush may have been among the Caucasian
glens and on the Caspian shores. In the progress of his development,
whether northward or southward, he may have left his mark in Kossaea and Kissia, while he sent his colonies into southern Arabia Aethiopia and probably India.
2d. Countries agreeing in name may be totally unconnected either
in time or place. Thus in the table of nations we meet with two
persons called Havilah (Gen. x. 7. 29); the one a Kushite, who
settled probably in the south of Arabia, the other a Joctanite, who occupied a more northerly locality in the same peninsula. A primitive
lavilah, diff-erent from both, may have given his name to the region
southeast of the Euxine.
The rivers Pishon and Gihon may have been greatly altered or even
effaced by the deluge and other causes. Names similar to these may
be found in various places.  They cannot prove much more than resemblance in language, and that may be sometimes very remote. There
is one other Gihon mentioned in Scripture (1 Kings i. 33), and several like names occur in profaLne history. At first sight it seems to be
stated that the one stream branched into four. If so, this community
of origin has disappeared among the other changes of the country. But
in the original text the words "' and thence" come before the verb
"parted."  This verb has no subject expressed, and may have its
subject implied in itself. The meaning of the sentence will then be,
" and thence," after the garden had been watered by the river, " it,"
the river, or the water system of the country, " was parted into four
heads."  We cannot tell, and it is not material, which of these interpretations correctly represents the original fact.
According to the above view, the land and garden of Eden lay in
Armenia, around the lakes Van and Urumiah, or the district where
these lakes now are. The country here is to this day a land of delight,
and very well fitted in many respects to be the cradle of the human
race. There is only one other locality that has any claim to probability from an examination of Scripture. It is the alluvial ground where
the Euphrates and Tigris unite their currents, and then again separate
into two branches, by which their waters are discharged into the Persian Gulf. The nelck in which they are united is the river that waters
the garden. The rivers, before they unite, and the branches, after
they separate, are the four rivers. The claim of this position to acceptance rests on the greater contiguity to Kissia or Susiana, a country
12




90                      THE GARDEN.
of the Kushites, on the one side and on the other to Havilah. a district
of Arabia, as well as its proximity to Babel, where the confusion of
tongues toolk place. These claims do not constrain our assent. Susiana is nearer the Tigris itself than the present eastern branch after the
separation.  Havilalh is not very near the western branch. If Babel
be near, Armenia, where the ark rested, is very far away. Against
this position is the forced meaning it puts on the text by its mode of
accounting for the four rivers. The garden river in the text rises in
Eden, and the whole four have their upper currents in that land. All
is different in the case here supposed. Again, the land of Shinar is a
great wheat country, and abounds in the date palm. But it is not
otherwise distinguished for trees. It is a land of the simoon, the mirage, and the drought, and its summer heat is oppressive and enfeebling. It cannot therefore claim to be a land of delight (Eden), either
in point of climate or variety of produce. It is not, consequently, so
well suited as the northern position, either to the description in the
text or the requirements of primeval man.
It is evident that this geographical description must have been written long after the document in which it is found might have been
composed. IMankind must have multiplied to some extent, have spread
themselves along these rivers, and become familiar with the countries
here designated.: All this might have taken place in the lifetime of
Adam, and so have been put on record, or handed down by tradition
froml  an eye-witness.  But it is remarkable that the three names of
countries reappear as proper names among the descendants of' Noah
after the flood.
Hence arises a question of great interest concerning the composition
of the document in which they are originally found. If these names
be primeval, the document in its extant form may have been composed
in the time of Adam, and therefore before the deluge. In this case
3loses has merely authenticated it and handed it down in its proper
place in the divine record. And the sons of Noah, from some unexplained association, have adopted the three names and perpetuated
them  as family names. If, on the other hand, these countries are
named after the descendants of Noah, the geographical description of
the garden must have been composed after these men had settled in
the countries to which they have given their names. At the same
time, these territorial designations apply to a time earlier than Moses;
hence the whole document may have been composed in the time of
Noah, who survived the deluge three hundred and fifty years, and may




GEN. II. 8-14.                      91
have witnessed the settlement and the designation of these countries.
And, lastly, if not put together in its present form by any previous
writer, then the document is directly from the pen of Mloses, who composed it out of preexistent memorials. And as the previous document
was solely due to inspiration, we shall in this case be led to ascribe the
whole of Genesis to Mloses as the immediate human composer.
It must be admitted that any of these ways of accounting for the
existing form of this document is within the bounds of possibility. But
the question is, Which is the most probable? We are in a fair position
for discussing this question in a dispassionate manner, and without any
anxiety, inasmuch as on any of the three suppositions BMoses, who
lived long after the latest event expressed or implied, is the acknowledged voucher for the document before us. It becomes us to speak
with great moderation and caution on a point of so remote antiquity.
To demonstrate this may be one of the best results of this inquiry.
I. The following are some of the grounds for the theory that the
names of countries in the document are original and antediluvian:
1st. It was impossible to present to the postdiluvians in later terms the
exact features and conditions of Eden, because many of these were
obliterated. The four rivers no longer sprang from one. Two of the
rivers remained, indeed, but the others had been so materially altered
as to be no longer clearly distinguishable.  The Euxine and the Caspian may now cover their former channels. In circumstances like
these later names would not answer.
2d. Though the name Asshur represents a country nearly suitable
to the original conditions, Havilah and Kush cannot easily have their
postdiluvian meanings in the present passage. The presumption that
they have has led interpreters into vain and endless conjectures. Supposing Kush to be Aethiopia, many have concluded the Gihon to be
the Nile, which in that case must have had the same fountain-head, or
at least risen in the same region with the Euphrates.  Others, supposing it to be a district of the Tigris, near the Persian Gulf, imagine the
Gihon to be one of the mouths of the united Euphrates and Tigris, and
thus give a distorted sense to the statement that the four streams issued
from one. This supposition, moreover, rests on the precarious hypothesis that the two rivers had always a common neck. The supposition
that Havilah was in Arabia or on the Indian Ocean is liable to the same
objections. Hence the presumption that these names are postdiluvian
embarrasses the meaning of the passage.
3d. If these names be primeval, the present document in its integ



92                       THE GARDEN.
rity may have been composed in the time of Adam; and this accounts
in the most satisfactory manner for the preservation of these traditions
of the primitive age.
4th. The existence of antediluvian documents containing these original names would explain in the simplest manner the difference in
the localities signified by them before and after the deluge.  This difference has tended to invalidate the authenticity of the book in the
eyes of some; whereas the existence of antiquated names in a document, though failing to convey to us much historical information, is
calculated to impress us with a sense of its antiquity and authenticity.
And this is of more importance than a little geographical knowledlge in
a work whose paramount object is to teach moral and religious truth.
5th. It is the habit of the sacred writers not to neglect the old
names of former writers, but to append to them or conjoin with them
the later or better known equivalents, when they wish to present a
knowledge of the place and its former history.  Thus,; "Bela, this is
Zoar" (Gen. xiv. 2, 8); "Kiriatl-Arba, this is Hebron" (Gen. xxiii.
2); "Ephrath, this is Bethlehem " (Gen. xxxv. 19).
6th. These names would be orignally personal; and hence we can
see a sufficient reason why the sons of Noah renewed them in their
families, as they were naturally disposed to perpetuate the memory of
their distinguished ancestors.
II. The second hypothesis, that the present form of the document
originated in the time of Noah, after the flood, is supported by the following consi'derations:  1st. It accounts for the three names of countries in the easiest manner. The three descendants of Noah had by
this time given their names to these countries.  The supposition of a
double origin or application of these names is not necessary.
2d. It accounts for the change in the localities bearing these names.
The migr-tations and dispersions of tribes carried the names to new and
various districts in the time intervening between Noah and Moses.
3d. It represents with sufficient exactness the locality of the garden.
The deluge may not have greatly altered the general features of the
countries.  It may not be intended to represent the four rivers as derived from any common head stream; it may only be meant that the
water system of the country gathered into four principal rivers.  The
names of all these are primeval.  Two of them have descended to our
days, because a permanent body of natives remained on their banks.
The other two names have changed with the change of the inhabitants.
4th. It allows for primeval documents, if such existed of so early a




GEN. II. 8-14.                      93
date. — The surviving document was prepared from such pre'xisting
writings, or from oral traditions of early days, as yet unalloyed with
error in the God-fearing family of ]Noah.
5th. It is favored by the absence of explanatory proper names,
which we might have expected if there had been any change known
at the timle of composition.
Iii. The hypothesis that Moses was not merely the authenticator,
but the composer of this as well as the preceding and subsequent documents of Genesis, has some very strong grounds. 1st. It explains
the local names with the same simplicity as in the preceding case (1).
2d. It allows for primeval and successive documents equally well (4),
the rivers Pishon and Gihon and the primary Havilah and Kush
beinog still in the memory of man, though they disappeared from the
records of later times. 3d. It notifies with fidelity to the attentive
reader the changes in the geographical designations of the past. 4th.
It accounts for the occurrence of comparatively late names of localities
in an account of primeval times. 5th. It explains the extreme brevity
of these ancient notices. If documents had been composed from time
to time and inserted in their original state in the book of God, it must
have been a very voluminous and unmanageable record at a very early
period.
These presumptions might now be summed up and compared, and
the balance of probability struck, as is usually done. But we feel
bound not to do so.  1st. We have not all the possibilities before us,
neither is it in the power of human imagination to enumerate them,
and therefore we have not the whole data for a calculation of probabilities.  2cd. We have enough to do with facts, without elevating probabilities into the rank of facts, and thereby hopelessly embarrassing the
wvhole premises of our deductive knowledge.  Philosophy, and in particular the philosophy of criticism, has suffered long from this cause.
Its very first principles have been overlaid with foregone conclusions,
and its array of seeming facts has been impaired and enfeebled by the
presence of many a sturdy probability or improbability in the solemn
guise of a mock fact. 3d. The supposed fact of a set of documents
composed by successive authors, duly labelled and handed down to
Moses to be merely collected into the book of Genesis, if it was lurking in any mind, stands detected as only a probability or improbability
at best. The second document implies facts, which are possibly not
recorded till the fifth. 4th. And, lastly, there is no impossibility or
improbability in Moses being not the compiler but the immediate




94                     THE COMMAND.
author of the whole of Genesis, though it be morally certain that he
had oral or written memoranda of the past before his mind.
XII. THE COMMAND. - Gen. ii. 15-17.
15. mr, rest, dwell.'T= work, till, serve.'rw keep, guard.
15. And the LORD God took the man, and put him into the
garden of Eden to dress it and to keep it.  16. And the LORD
God commanded the man, saying, Of every tree of the garden,
eat, eat mayest thou.  17. But of the tree of the knowledge
of good and evil thou shalt not eat of it; for in the day of thy
eating of it, die, die shalt thou.
We have here the education of man summed up in a single sentence.
Let us endeavor to unfold the great lessons that are here taught.
15. The Lord God took the man. The same omnipotent hand that
made him still held him. And put him into the garden.  The original
word is " caused him to. rest," or dwell in the garden as an abode of
peace and recreation.  To dress it and to keep it.  The plants of nature, left to their own course, may degenerate and become wild through
the poverty of the soil on which they alight, or the gradual exhaustion
of a once rich soil. The hand of rational man, therefore, has its appropriate sphere in preparing and enriching the soil, and in distributing
the seeds and training the shoots in the way most favorable for the
full development of the plant, and especially of its seed or fruits. This
"dressing" was needed even in the garden. The "keeping" of it
may refer to the guarding of it by enclosure from the depredations of
the cattle, the wild beasts, or even the smaller animals. It includes
also the faithful preservation of it as a trust committed to man by his
bounteous Maker. There was now a man to till the soil. The second
want of the world of plants was now supplied. Gardening was the
first occupation of primeval man.
16, 17. And tAe Lord God commanded the man, saying. This is a
pregnant sentence. It involves the first principles of our intellectual
and moral philosophy.
I. Tle command here given in words brings into activity the intel



GEN. II. 15-17.                    95
lectual nature of man. 1st. The power of understanding language is
called forth. The command here addressed to him by his Maker is
totally different from the blessings addressed to the animals in the
preceding chapter. It was not necessary that these blessings should
be understood in order to be carried into effect, inasmuch as He who
pronounced them gave the instincts and powers requisite to their
accomplishment. But this command addressed to man in words must
be understood in order to be obeyed. The capacity for understanding
language, then, was originally lodged in the constitution of man, and
only required to be called out by the articulate voice of God. Still
there is something wonderful here, something beyond the present grasp
and promptitude of human apprehension. If we except the blessing,
which may not have been heard, or may not have been uttered before
this command, these words were absolutely the first that were heard
by man. The significance of the sentences they formed must have
been at the same time conveyed to man by immediate divine teaching.
How the lesson was taught in an instant of time we cannot explain,
though we have a distant resemblance of it in an infant learning to
understand its mother-tongue. This process, indeed, goes over a space
of two years; but still there is an instant in which the first conception
of a sign is formed, the first word is apprehended, the first sentence is
understood. In that instant the knowledge of language is virtually
attained. With man, created at once in his full thouh undeveloped
powers, and still unaffected by any moral taint, this instant came with
the first words spoken to his ear and to his soul by his Maker's impressive voice, and the first lesson of language was at once thoroughly
taught and learned.'Ian is now master of the theory of speech; the
conception of a sign has been conveyed into his mind. This is the
passive lesson of elocution: the practice, the active lesson, will speedily
follow.
Not only the secondary part, however, but at the same time the
primary and fundamental part of man's intellectual nature is here
developed. The understanding of the sign necessarily implies the
knowledge of the thing signified. The objective is represented here
by the "trees of the garden."  The subjective comes before his mind
in the pronoun " thou." The physical constitution of man appears in
the process of " eating."  The moral part of his nature comes out in
the significance of the words "mayest" and "shalt not."  The distinction of merit in actions and things is expressed in the epithets
" good and evil." The notion of reward is conveyed in the terms " life"




96                      THE COMMAND.
and'"death."  And, lastly, the presence and authority of "the Lord
God" is implied in the very nature of a command.  Here is at least
the opening of a wide field of observation for the naseent powers of
the mind.  He, indeed, must bear the image of God in perceptive
powers, who shall scan with heedful eye the loftiest as well as the
lowest in these varied scenes of reality.  But as with the sign, so with
the thing signified, a glance of intelligence instantaneously begins
the converse of the susceptible mind with the world of reality around,
and'the enlargement of the sphere of human knowledge is merely a
matter of time without end.  How rapidly the process of apprehension
would go on in the opening dawn of man's intellectual activity, how
many flashes of intelligence would be compressed into a few moments
of his first consciousness, we cannot tell.  But we can readily believe
that he would soon be able to form a just yet an infantile conception
of the varied themes which are presented to his mind in this brief
command.
Thus the susceptible part of man's intellect is evoked.  The conceptive part will speedily follow, and display itself in the many inventions that will be sought out and applied to the objects which are placed
at his disposal.
II. 1st. Next, the moral part of man's nature is here called into
play.  Mi~ark God's mode of teaching.  He issues a command. This
is required in order to bring forth into consciousness the hitherto latent
sensibility to moral obligation which was laid in the original constitution of man's being. A command implies a superior, whose right it is
to command, and an inferior, whose duty it is to obey. The only ultimate and absolute ground of supremacy is creating, and of inferiority,
being created.  The Creator is the only proper and entire owner; and,
within legitimate bounds, the owner has the right to do what he will
with his own. The laying on of this command, therefore, brings man
to the recognition of his dependence for being and for the character of
that being on his Maker.  From the knowledge of the fundamental
relation of the creature to the CreatLor springs an im'mediate sense of
the obligation he is under to render implicit obedience to the Author
of his being.  This is, therefore, man's first lesson in morals. It calls
up in his breast the sense of duty, of right, of responsibility.  These
feelings could not have been elicited unless the moral susceptibility had
been laid in the soul, and only waited for the first command to awaken
it into consciousness. This lesson, however, is only the incidental
effect of the command, and not the primary ground of its imposition.




GEN. II. 15-17.                     97
2d. The special mandate here given is not arbitrary in its form, as is
sometimes hastily supposed, but absolutely essential to the legal adjustment of things in this new stage of creation. Antecedent to the behest
of the Creator, the only indefeasible right to all the creatures lay in
himself. These creatures may be related to one another. In the
great system of things, through the wonderful wisdom of the grand
Designer, the use of some may be needful to the well-being, the development, and perpetuation of others. Nevertheless, no one has a shadow
of right in the original nature of things to the use of any other. And
when a moral agent comes upon the stage of being, in order to mark
out the sphere of his legitimate action, an explicit declaration of the
rights over other creatures granted and reserved must be made. The
very issue of the command proclaims man's original right of property
to be, not inherent, but derived.
As might be expected in these circumstances, the command has two
clauses, -a permissive and a prohibitive. " Of every tree of the garden thou mayst freely eat."  This displays in conspicuous terms the
benignity of the Creator.' But of the tree of the knowledge of good
and evil thou shalt not eat."  This signalizes the absolute right of the
Creator over all the trees, and over man himself. One tree only is
withheld, which, whatever were its qualities, was at all events not necessary to the well-being of man. All the others that were likely for
sight arid good for food, including tile tree of life, are made over to him
by free grant. In this original provision for the vested rights of man
in creation, we cannot but acknowledge with gratitude and humility
the generous and considerate bounty of the Creator. This is not more
conspicuous in the bestowment of all the other trees than in the withholding of the one, the participation of which was fraught with evil to
mankind.
3d. The prohibitory part of this enactment is not a matter of indifference, as is sometimes imagined, but indispensable to the nature of a
command, and, in particular, of a permissive act or declaration of
granted rights. Every command has a negative part, expressed or
implied, without which it would be no command at all. The command,
" Go work to-day in my vineyard," implies thou shalt not do anything
else; otherwise the son who works not obeys as well as the son who
works. The present address of God to Adam, without the exceptive
clause, would be a mere license, and not a command. But w-vith the
exceptive clause it is a command, and tantamount in meaning to the
following positive injunction: Thou mayest eat of these trees only. An..
13




98                     THE COMMAND.
edict of license with a restrictive clause is the mildest form of command
that could have been imposed for the trial of human obedience. Some
may have thought that it would have been better for man if there had
been no tree of the knowledge of good and evil. But second thoughts
will correct this rash and wrong conclusion. 1st. This tree may have
had other purposes to serve in the economy of things of which we are
not aware; and, if so, it could not have been absent without detriment
to the general good. 2d. But without any supposition at all, the tree
was fraught with no evil whatever to man in itself. It was in the first
instance the instrument of great good, of the most precious kind, to
him. It served the purpose of calling up into view out of the depths
of his nature the notion of moral obligation, with all the kindred
notions of the inherent authority of the Creator and the innate subordination of himself, the creature, of the aboriginal right of the Creator
alone in all the creatures, and the utter absence of any right in himself to any other creature whatsoever. The command concerning this
tree thus set his moral convictions agoing, and awakened in him the
new and pleasing consciousness that he was a moral being, and not a
mere clod of the valley or brute of the field. This is the first thing
this tree did for man; and we shall find it would have done a still better thing for him if he had only made a proper use of it. 3d. The
absence of this tree would not at all have secured Adam from the possibility or the consequence of disobedience. Any grant to him whatsoever must have been made with the reserve, implicit or explicit, of the
rights of all others. The thing reserved must in equity have been made
known to him. In the present course of things it must have come
in his way, and his trial would have been' inevitable, and therefore his
fall possible. Now, the forbidden tree is merely the thing reserved.
Besides, even if man had been introduced into a sphere of existence
where no reserved tree or other thing could ever have come within the
range of his observation, and so no outward act of disobedience could
have been perpetrated, still, as a being of moral susceptibility, he must
come to the acknowledgment, express or implied, of the rights of the
heavenly crown, before a mutual good understanding could have been
established between him and his Maker. Thus we perceive that even
in the impossible Utopia of metaphysical abstraction there is a virtual
forbidden tree which forms the test of a man's moral relation to his
Creator. Now, if the reserve be necessary, and therefore the test of
obedience inevitable, to a moral being, it only remains to inquire whether
fhe test employed be suitable and seasonable.




GEN. II. 15-17.                     99
4th. That which is here made the matter of reserve, and so the test.of obedience, is so far from being trivial or out of place, as has been
imagined, that it is the proper and the only object immediately available for these purposes. The immediate want of man is food. The
kind of food primarily designed for him is the fruit of trees.  Grain,
the secondary kind of vegetable diet, is the product of the farm  rather
than of the garden, and therefore does not now come into use. As the
law must be laid down before man proceeds to an act of appropriation,
the matter of reserve and consequent test of obedience is the fruit of
a tree. Only by this can man at present learn the lessons of morality.
To devise any other means, not arising from the actual state of things
in which man was placed, would have been arbitrary and unreasonable.
The immediate sphere of obedience lies in the circumstances in which
he actually stands. These afforded no occasion for any other command than that which is given. Adam had no father, or mother, or
neighbor, male or female, and therefore the second table of the law
could not apply.  But he had a relation to his lMaker, and legislation
on this could not be postponed. The command assumes the kindest,
most intelligible, and convenient form for the infantile mind of primeval
maln.
5th. We are now prepared to understand why this tree is called the
tree of the knowledge of good and evil. The prohibition of this tree
brings man to the knowledge of good and evil. The products of creative power were all very good (Gen. i. 31). Even this tree itself is
good, and productive of unspeakable good in the first instance to man.
The discernment of merit comes up in his mind by this tree. Obedience to the command of God not to partake of this tree is a moral
good. Disobedience to God by partaking of it is a moral evil. WVhen
we have formed an idea of a quality, we have at the same time an idea
of its contrary. By the command concerning this tree man became
possessed of the conceptions of good and evil, and so, theoretically,
acquainted with their nature. This was that first lesson in morals of
which we have spoken. It is quite evident that this knowledge could
not be any physical effect of the tree, seeing its fruit was forbidden. It
is obvious also that evil is as yet known in this fair world only as the
negative of good. Hence the tree is the tree of the knowledge of
good and evil, because by the command concerning it man comes to
this knowledge.
6th. In the day of thy eating thereof, die surely shalt thou. The divine
command is accompanied with its awful sanction, - death. The man




100                    THE COMMAND.
could not at this time have any practical knowledge of the physical
dissolution called death. AVe must, therefore, suppose either that God
macue him preternaturally acquainted with it, or that he conveyed to
himn the knowledge of it simply as the negation of life.  The latter
hypothesis is to be preferred, for several reasons. First, it is the more
economical mode of instruction.  Such knowledge may be imparted to
man without anticipating experience. He was already conscious of
life as a pure blessing. H-e was therefore capable of forming an idea
of its loss.  And death in the physical sense of the cessation of animnal life and the disorganization of the body, he would come to understand in due time by experience. Secondly, death in reference to man
is regarded in Scripture much more as the privation of life in the sense
of a state of favor with God and consequent happiness than as the
mere cessation of animal life (Gen. xxviii. 13; Exod. iii. 6; Matt.
xxii. 32).  Thirdly, the presence and privilege of the tree of life
would enable man to see how easily he could be deprived of life, especially when he began to drink in its life-sustaining juices and feel
the flow of vitality rushing through his veins and refreshing his whole
physical nature. Take away this tree, and with all the other resources
of nature he cannot but eventually droop and die. Fourthly, the man
would thus regeard his exclusion from the tree of life as the earnest of
the sentence which would come to its fulness, when the animal frame
would at length sink down under the wear and tear of life like the
beasts that perish. Then would ensue to the dead but perpetually
existirig soul of man the total privation of all the sweets of life, and the
experience of all the ills of penal death.
III. 3Man has here evidently become acquainted with his Maker. On
the hearing and understanding of this sentence, at least, if not before,
he has arrived at the knowledge of God, as existing, thinking, speaking, permitting, commanding, and thereby exercising all the prerogatives
of that absolute authority over men and things which creation alone
can give. If we were to draw all this out into distinct propositions, we
should find that man was here furnished with a whole system of theology, ethics, and metaphysics, in a brief sentence. It may be said, indeed, that we need not suppose all this conveyed in the sentence before
us. But, at all events, all this is implied in the few words here recorded to have been addressed to Adam, and there was not much time
between his creation and his location in the garden for conveying any
preliminary information. W~e may suppose the substance of the narrative contained in Gen. i. 2, 3, to have been communicated to him in




GEN. II. 18-20.                   101
due time. But it could not be all conveyed yet, as we are only in the
sixth day, and the record in question reaches to the end of the seventh.
It was not, therefore, composed until after that day had elapsed.
It is to be noticed here that God reserves to himself the administration of the divine law. This was absolutely necessary at the present
stage of affairs, as man was but an individual subject, and not yet spread
out into a multitude of people. Civil government was not formally
constituted till after the deluge.
We can hardly overestimate the benefit, in the rapid development
of his mind, which Adam thus derived from the presence and converse
of his Maker. If no voice had struck his ear, no articulate sentence
had reached his intellect, no authoritative command had penetrated
his conscience, no perception of the Eternal Spirit had been presented
to his apprehension, he might have been long in the mute, rude, and
imperfectly developed state which has sometimes been ascribed to primeval man. But if contact with a highly accomplished master and a
highly polished state of society makes all the difference between the
savage and the civilized, what instantaneous expansion and elevation
of the primitive mind, while yet in its virgin purity and unimpaired
power, must have resulted from free converse with the all-perfect
mind of the Creator himself!  To the clear eye of native genius a
starting idea is a whole science. By the insinuation of a few fundamental and germinant notions into his mind, Adam shot up at once
into the full height and compass of a master spirit prepared to scan
creation and adore the Creator.
XIII. THE NAMING OF THE ANIMALS. - Gen. ii. 18-20.
18. AnId the LORD God said, It is not good that man should
be alone: I will make a helpmeet for him.  19. And the LoRD
God formed out of the soil every beast of the field, and every
fowl of the skies, and brought to the man to see what lhe
would call them; and whatsoever the man called the living
thing, that was the name thereof.  20. And the man gave
names to all the cattle, and to the fowl of the skies, and to
every beast of the field; and for Adam was not found a helpmeet for him.




102            THE NAMING OF THE ANIMALS.
Here man's intellectual faculties proceed from the passive and receptive to the active and communicative stage. This advance is made
in the review and designation of the various species of animals that
frequent the land and skies.
18. A new and final want of man is here stated. The Creator
himself, in whose image he was made, had revealed himself to him in
language. This, among many other effects, awakened the social affection. This affection was the index of social capacity. The first step
towards communication between kindred spirits was accomplished when
Adam heard and understood spoken language. Beyond all this God
knew what was in the man whom he had formed. And he expresses
this in the words, "It is not good for the man to be alone."  He is
formed to be social, to hold converse, not only with his superior, but
also with his equal. As yet he is but a unit, an individual. He needs
a mate, with whom he may take sweet counsel. And the benevolent
Creator resolves to supply this want. "I will make him a helpmeet
for him," - one who may not only reciprocate his feelings, but take an
intelligent and appropriate part in his active pursuits.
19. Here, as in several previous instances (Gen. i. 5b, ii. 4, 8, 9),
the narrative reverts to the earlier part of the sixth day. This is,
therefore, another example of the connection according, to thought overruling that according to time. The order of time, however, is restored,
when we take in a sufficient portion of the narrative. WVe refer, therefore, to the fifth verse, which is the regulative sentence of the present
passage. The second clause in the verse, however, which in the present case completes the thought in the mind of the writer, brings up the
narrative to a point subsequent to that closing the preceding verse.
The first two clauses, therefore, are to be combined into one; and when
this is done, the order of time is observed.
Man has already become acquainted with his Maker.  He has
opened his eyes upon the trees of the garden, and learned to distinglish
at least two of them by name. Ile is now to be introduced to the
animal kingdom, with which he is connected by his physical nature,
and of which he is the constituted lord. Not many hours or minutes
before have they been called into existence. They are not yet, therefore, multiplied or scattered over the earth, and so do not require to be
gathered for the purpose. The end of this introduction is said to be
to see what he would call them. To name is to distinguish the nature
of anything and do denote the thing by a sound bearing some analogy
to its nature. To name is also the prerogative of the owner, superiorl




GEN. II. 18-20.                    103
or head. Doubtless the animals instinctively distinguished man as their
lord paramount, so far as his person and eye came within their actual
observation. God had given man his first lesson in speech, when he
caused him to hear and understand the spoken command. He now
places him in a condition to put forth his naming power, and thereby
go through the second lesson.
With the infant, the acquisition of language must be a gradual
process, inasmuch as the vast multitude of words which constitute its
vocabulary has to be heard one by one and noted in the memory. The
infant is thus the passive recipient of a fully formed and long-established medium of converse. The first man, on the other hand, having
received the conception of language, became  himself the free and
active inventor of the greatest part of its words. He accordingly discerns the kinds of animals, and gives each its appropriate name. The
highly excited powers of imagination and analogy break forth into
utterance, even before he has any one to hear and understand his
words but the Creator himself.
This indicates to us a twofold use of language. First, it serves to
register things and events in the apprehension and the memory. Man
has a singular power of conferring with himself. This he carries on by
means of language, in some form or other. He bears some resemblance
to his Maker even in the complexity of his spiritual nature. He is at
once speaker and hearer, and yet at the same time he is consciously
one. Secondly, it is a medium of intelligent communication between
spirits who cannot read another's thoughts by immediate intuition.
The first of these uses seems to have preceded the second in the case
of Adam, who was the former of the first language. The reflecting
reader can tell what varied powers of reason are involved in the use of
language, and to what an extent the mind of man was developed, when
he proceeded to name the several classes of birds and beasts. He was
evidently fitted for the highest enjoyments of social intercourse.
Among the trees in the garden God took the initiative, named the
two that were conspicuous and essential to man's well being, and uttered the primeval command. Adam has now made acquaintance with
the animal world, and, profiting by the lesson of the garden, proceeds
himself to exercise the naming power.  The names he gives are
thenceforth the permanent designations of the different species of living
creatures that appeared before him. These names being derived from
some prominent quality, were fitted to be specific, or common to the
class, and not peculiar to the individual.




104                      THE WOMAN.
20. We find, however, there was another end served by this review
of the animals. " There was not found a helpmeet for the man," - an
equal, a comlpanion, a sharer of his thoughts, his observations, his joys,
his purposes, his enterprises. It was now evident, from actual survey,
that none of these animals, not even the serpent, was possessed of reason, of moral and intellectual ideas, of the faculties of abstracting and
naming, of the capacities of rational fellowship or worship. They
might be ministers to his purposes, but not helpers meet for him. On
the other hand, God was the source of his being and the object of his
reverence, but not on a par with himself in wants and resources. It
was therefore apparent that man in respect of an equal was alone, and
yet needed an associate. Thus in this passage the existence of the
want is made out and asserted; in keeping with the mode of composition uniformly pursued by the sacred writer (Gen. i. 2, ii. 5).
XIV. THE WOMAN. - Gen. ii. 21-25.
21. m.v?_i  deep sleep, Kco-rao-ts LXX..~} rib, side, wing of a building.
23. t_'t beat, stroke, tread, anvil.  j,. man, vir. mt1 N be firm, as a
-foundation;  t, be firm as a substance; waK be strong;   Ia  give, /elp 
hence the strong, the brave, the defender, the nourisher. r;).  woman,
fem. of the above; wife.
21. And the LORD God caused a deep sleep to fall upon the
man, and he slept; and he took one of his ribs, and closed
up the flesh instead thereof. 22. And the LORD God built the
rib which he had taken from  the man into a woman, and
brought her unto the man.  23. And the man said, This is
now bone of my bones and flesh of my flesh: to her shall be
called woman, because she was taken out of a man. 24. Therefore shall a man leave his father and his mother and cleave
unto his wife: and they shall be one flesh. 25. And they
were both naked, the man and his wife, and they were not
ashamed.




GEN. II. 21-25.                     105
The second creative step in the constitution of man as the natural
head of a race is now described. This supplies the defect that was
drawn forth into consciousness in the preceding passage.  M]an here;
passes out of solitude into society, out of unity into multiplicity.
21, 22. Here we find ourselves still in the sixth day. This passage throws a new light oin Genesis i. 27. It is there stated that man
was first created in the image of God, and then that he was created
male and female.  From the present passage we learn that these two
acts of creation were distinct in point of time.  First, we see man Twas
really one in his origin, and contained in this unity the perfection of
manhood. It does not appear, however, that man was so constituted
by nature as to throw off another of the same kind by his inherent
power. In fact, if he had, the other should have been, not a female,
but another human being in every respect like himself; and he would
thus have resembled those plants that are capable of being propagated
by a bud. Besides, he would have been endowed with a power different from his actual posterity; and thus the head would not have
corresponded with the members of the race. The narrative, however,
is opposed to this view of man's nature.  For the change, by which the
woman comes into existence, is directly ascribed to the original Mlaker.
A part of the maul is taken for the purpose, which can be spared without interfering with the integrity of his nature. It manifestly does not
constitute a woman by the mere act of separation, as we are told that
the Lord God built it into a woman. It is needless, therefore, to speculate whether the part taken were literally a rib, or some other side
piece designedly put there by the provident Creator, for the purpose
of becoming the rudiment of a full-grown woman. It is expressly
called, not a rib, but one of his ribs; and this evidently implies that he
had other similar parts. This binds us, we conceive, to the literal rib
of bone and flesh. And thus, in accordance with the account in the
foregoing chapter, we have, first, the single manl created, the full representative and potential fountain of the race, and then, out of this one,
in the way now described, we have the male and the female created.
The original unity of man constitutes the strict unity of the race.
The construction of the rib into a woman establishes the individuality
of man's person before, as well as after, the removal of the rib. The
selection of a rib to form into a woman constitutes her, in an eminent
sense, a helpmeet for him, in company with him, on a footing of
equality with him. At the same time, the after building of the part
into a woman determines the distinct personality and individuality of
14




106                      THE WOMAN
the woman. Thus we perceive that the entire race, even the very first
mother of it, has its essential unit and representative in the first man.
The Almighty has called intelligent beings into existence in two
ways. The angels he seems to have created as individuals (Mark xii.
25), constituting an order of beings the unity of which lies in the common Creator. tMan lie created as the parent of a race about to spring
from a single head, and having its unity in that head. A single angel
then stands by himself, and for himself; and all his actions belong only
to himself, except so far as example, persuasion, or leadership may
have involved others in them. But the single man, who is at the same
time head of a race, is in quite a different position. H-le stands for the
race, which is virtually contained in him; and his actions belong not
only to him as an individual, but, in a certain sense, to the whole race,
of which he is at present the sum. An angel counts only for the unit
of his order. The first man counts for the whole race as long as he is
alone. The one angel is responsible only for himself. The first man
is not only an individual, but, as long as he is alone, the sum total of a
race; and is therefore so long responsible, not only for himself, but for
the race, as the head of which he acts. This deep question of race
will meet us again at a future stage of man's history.
As the All-wise Being never does anything without reason, it becomes an interesting question, why the creation of woman was deferred
to this precise juncture in human history. First, man's original unity
is the counterpart of the unity of God. I-e was to be made in the
image of God, and after his likeness. If the male and the female had
been created at once, an essential feature of the divine likeness would
have been wanting.  But, as in the absolute One there is no duality,
whether in sex or in any other respect, so is there none in the original
form and constitution of man. Hence we learn the absurdity of those
who import into their notions of the deity the distinction of sex, and
all the alliances which are involved in a race of gods. Secondly, the
natural unity of the first pair, and of the race descended from them, is
established by the primary creation of an individual, from whom is derived, by a second creative process, the first woman. The race of man
is thus a perfect unity, flowing from a single centre of human life.
Tizrdly, two remarkable events occur in the experience of man before
the formation of the woman, - his instalment in the garden as its owner,
keeper, and dresser; and his review of the animals, as their rational
superior, to whom they yield an instinctive homage. By the former
he is prepared to provide for the sustenance and comfort of his wife;




GEN. II. 21-25.                   107
by the latter, he becomes aware of his power to protect her. Still
further, by the interview with his 3Maker in the garden he came to
understand language; and by the inspection of the animals to employ
it himself. Speech implies the exercise of the susceptive and conceptive powers of the understanding. Thus Adam was qualified to hold
intelligent converse with a being like himself. He was competent to
be the instructor of his wife in words and things. Again, he had met
with his superior in his Creator, his inferiors in the animals; and he
was now to meet his equal in the woman. And, lastly, by the divine
command his moral sense had been brought into play, the theory of
moral obligation had been revealed to his mind, and he was therefore
prepared to deal with a moral being like himself, to understand and
respect the rights of another, to do unto another as he would have
another do to him. It was especially necessary that the sense of right
should grow up in his breast, to keep in due check that might in which
he excelled, before the weaker and gentler sex was called into being,
and intrusted to his charge. These are some of the obvious reasons
for delaying the formation of the woman to the present crisis.
23. Whether the primeval man was conscious of the change in himself, and of the work of the Supreme Being while it was going on, or
received supernatural information of the event when he awoke, does
not appear. But he is perfectly aware of the nature of her who now
for the first time appears before his eyes. This is evinced in his
speech on beholding her: " This, now," - in contrast with the whole
animal creation just before presented to his view, in which he had
failed to find a helpmeet for him, — "is bone of my bone, and flesh of
my flesh;" whence we perceive that the rib included both bone and
flesh. "To this" counterpart of myself "shall be called woman;"
the word in the original being a feminine form of man, to which we
have no exact equivalent, though the word woman (womb-man, or
wife-mal), proves our word man to have been originally of the common
gender. "Because out of a man was she taken;" being taken out of
a man, she is human; and being a perfect individual, she is a female
man.
24. These might be the words of the first man. As he thoroughly
understood the relation between himself and the woman, there is no
new difficulty in conceiving him to become acquainted at the same time
with the relationship of son to father and mother, which was in fact
only another form of that in which the newly-formed woman stood to
himself. The latter is really more intimate and permanent than the




108                       THE WOMAN.
former, and naturally therefore takes its place, especially as the practicasl of the filial tie,- that of being trained to maturity, - is already
accomplished, when the conjugal one begins.
But it seems more probable that this sentence is the reflection of the
inspired author on the peculiar mode in which the female was formed
from the male.  Such remarks of the writer are frequently introduced
by the word " therefore" (]~-br).  It is designed to inculcate on the
race that was to spring friom them the inviolable sanctity of the conjugal relation. In the primeval wedlock one man was joined to one
wo-man only for life.  Hence in the marriage relation the animal is
suibordinate to the rational. The communication of ideas; the cherishing of the true, the right, the good; the cultivation of the social affections; the spontaneous outflow of mutual good offices; the thousand
nameless little thoughts, looks, words, and deeds that cheer the brow
and warm the heart; the common care of children, servants, and
~dependents; the constant and heartfelt worship of the Father of all,
constitute the main ends and joys of the married state.
After the exclamation of the man on contemplating the woman, as
bone of his bones and flesh of his flesh, and therefore physically, intellectually, and morally qualified to be his mate, we may suppose immediately to follow the blessing of man, and the general endowment of
himself and the animals with the fruits of the soil as recorded in the
preceding chapter (v. 28-90). The endowment of man embraces
every tree in uwhich is the fruit of a tree yielding seed. This general
grant was of course understood by man to exclude the tree of the
knowledge of good and evil, which was excepted, if not by its specific
nature, yet by the previous command given to man. This command
we find was given before the formation of the woman, and therefore
sometime before the events recorded in the second and third clauses of
Gen. i. 27.  Hence it preceded the blessing and the endowment. It
was not peculiar, however, to the tree of the knowledge of good and
evil to be intended for other purposes than the food of man, as there
are very many other trees that afford no proper nutriment to man.
The endowment, therefore, refers to such trees as were at the same
time nutritive and not expressly and previously forbidden.
This chapter is occupied with the "generations, issues or products
of the skies and the land," or, in other words, of the things created in
the six days. It is the meet preface to the more specific history of man,
as it records his constitution, his provision, his moral and intellectual
cultivation, and his social perfection. It brings us up to the close of




GElN. II. 21-25.                   109
the sixth day. As the Creator prenounced a sentence of approbation
on all that he had made at tile end of that day, we have reason to believe that no moral derangement had yet taken place in man's nature.
25. This is corroborated by the statement contained in this verse.
"They were both naked, and were not ashamed."  Of nakedness in
our sense of the term they had as yet no conception. On the contrary,
they were conscious of being sufficiently clothed in a physical sense by
nature's covering, the skin, - and, in a spiritual point of view, they
were clad as in a panoply of steel with the consciousness of innocence,
or, indeed, the unconsciousness of evil existing anywhere, and the
simple ignorance of its nature, except so far as the command of God
had awakened in them some speculative conception of it. Hence they
were not ashamed.  For shame implies a sense of guilt, which they
had not, and an exposedness to the searching eye of a condemning
judge, from which they were equally free.  With the sentence terminates all we know of primeval innocence. May we surmise from it
that the first pair spent at least the Sabbath, if not some days, or weeks,
or years, in a state of integrity?
Fromn what has been said, it is evident that this sentence was written after the fall; for it speaks in language which was not intelligible till
after that event had occurred.  Contemplated in this point of view, it
is the most melancholy sentence in the book of God. For it is evidently placed here to foreshadow the dark event to be recorded in the
next chapter.
Two hallowed institutions have descended to us from the days of
primeval innocence, - the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals
of the same class. The latter implies communion of the highest and
holiest kind between the Creator and the intelligent creature. The two
combined import communion with each other in communion with God.
Wedded union is the sum and type of every social tie. It gives
rise and scope to all the nameless joys of home. It is the native field
for the cultivation of all the social virtues. It provides for the due
framing and checking of the overgrowth of interest in self, and for the
gentle training and fostering of a growing interest in others. It unfolds
the graces and charms of mutual love, and imparts to the susceptible
heart all the peace and joy, all the light and fire, all the frankness
and life of conscious and constant purity and good-will. Friendship,
brotherly-kindness, and love are still hopeful and sacred names among
mankind.




110                      THE WOMAN.
Sabbath-keeping lifts the wedded pair, the brethren, the friends, the
one-minded, up to communion with God. The joy of achievement is a
feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while
memory lasts. The anticipation also of joyful repose after the end of
a work well done will gild the future while hope survives. Thus the
idea of the Sabbath spans the whole of man's existence. History and
prophecy commingle in its peaceful meditations, and both are linked
with God. God Is: he is the Author of all being, and the Rewarder of
them that diligently seek him. This is the noble lesson of the Sabbath.
Each seventh day is well spent in attending to the realization of these
great thoughts.
Hence it appears that the social principle lies at the root of a spiritual nature. In the very essence of the spiritual monad is the faculty
of self-consciousness.  Here is the curious mystery of a soul standing
beside itself; cognizing itself, and taking note of its various faculties and
acts, and yet perfectly conscious of its unity and identity. And the
process does not stop here. We catch ourselves at times debating with
ourselves, urging the pros and cons of a case in hand, enjoying the
sallies or sorry for the poverty of our wit, nay, solemnly sitting in judgment on ourselves, and pronouncingl  a sentence of approval or disapproval on the merit or demerit of our actions.  Thus, throughout the
whole range of our moral and intellectual nature, memory for the past
and fancy for the future furnish us with another self, with whom we
hold familiar converse. Here there is the social principle living and
moving in the very centre of our being.  Let the soul only look out
through the senses and descry another like itself, and social converse
between kindred spirits must begin. The Sabbath and the wedding
touch the inner springs of the soul, and bring the social principle into
exercise in the two great spheres of our relation to our Maker and to
one another.




SECTION  III. —  THE  FALL.
XV. THE FALL. - Gen. iii. 1-7.
1. Vi  serpent; r. hiss, Ges.; sting, Mey. bu.s subtle, crafty, using
craft for defence.
7. ir_ sew, stitch, tack together..~~ girdle, not necessarily
apron.
III.  1. Now the serpent was more subtle than ally beast
of the field which the LORD God had made. And he said unto
the woman, Then it is so that God hath said, Ye shall not eat
of every tree of the garden. 2. Then said the woman to the
serpent, Of the fruit of the trees of the garden we may eat.
3. But of the fruit of the tree which is in the midst of the
garden hath God said, Ye shall not eat of it, neither touch it,
lest ye die. 4. Then said the serpent unto the woman, Not
die, die shall ye.  5. For God doth know that in the day ye
eat of it, then will your eyes be opened; and ye will be like
God, knowing good and evil. 6. And the woman saw that the
tree was good for food, and that it was likely to the eyes, and
a tree to be desired to make wise; and she took of the fruit
thereof and' did eat, and gave also unto her husband with her,
and he did eat.  7. Then were opened the eyes of them both,
and they knew that they were naked; and they sewed the
leaves of the fig, and made themselves girdles.
This chapter continues the piece commenced at Gen. ii. 4. The
same combination of divine names is found here, except in the dialogue
between the serpent and the woman, where God (=~'~) alone is used.
It is natural for the tempter to use only the more distant and abstract
name of God. It narrates in simple terms the fall of man.




112                       THE FALL.
1. The serpent is here called a beast of the field; that is, neither a
domesticated animal nor one of the smaller sorts. The Lord God had
made it, and therefore it was a creature called into being on the same
day with Adam. It is not the wisdom, but the wiliness of the serpent
which is here noted.  This animal is destitute of arms or legs by
which to escape danger. It is therefore thrown back upon instinct,
aided by a quick and glaring eye, and a rapid dart and recoil, to evade
the stroke of violence, and watch and seize the unguarded moment for
inflicting the deadly bite. Hence the wily and insidious character of
its instinct, which is noticed to account for the mode of attack here
chosen, and the style of the conversation. The whole is so deeply
designed, that the origin and progress of evil in the breast is as nearly
as possible such as it might have been had there been no prompter.
No startling proposal of disobedience is made, no advice, no persuasion
to partake of the fiuit is employed. The suggestion or assertion of
the false only is plainly offered; and the bewildered mind is left to
draw its own filse inferences, and pursue its own misguided course.
The tempter addresses the woman as the more susceptible and unguarded of the two creatures he would. betray. He ventures upon a
half-questioning, half-insinuating  remark, —" It is so, then, that God
hath said, Ye shall not eat of every tree of the garden."  This seems
to be a feeler for some weak point, where the fidelity of the woman to
her 31aker might be shaken. It hints at something strange, if not
unjust or unkind, on the part of God. Why was any tree withheld?
he would insinuate.
2, 3. The woman gives the natural and distinct answer of unaffected
sincerity to this suggestion. The deviations from the strict letter of
the law are nothing more than the free and earnest expressions of her
feelings.  The expression, " neither shall ye touch it," merely implies
that they were not to meddle with it, as a forbidden thing.
4, 5. The serpent now makes a strong and bold assertion, denying
the deadly efficacy of the tree, or the fatal consequence of partaking of
it, and affirming that God was aware that on the eating of it their eyes
would be opened, and they would be like himself in knowing good
and evil.
Let us remember that this was the first falsehood the woman ever
heard. Her mind was also infantile as yet, so far as experience was
concerned. The opening mind is naturally inclined to believe the
truth of every assertion, until it has learned by experience the falsehood of some. There was also in this falsehood that which gives the




GEN. III. 1-7.                    113
power to deceive, a great deal of truth combined with the element of
untruth.  The tree was not physically fatal to life, and the eating of
it really issued in a knowledge of good and evil. Neverthe/ess, the
partaking of that which was forbidden issued in the legal and actual
privation of life. And it did not make them know good and evil altogether, as God knows it, but in an experimental sense, as the devil
knows it. In point of knowledge, they became like God; in point of
morality, like the tempter.
6. And the woman saw.  She saw the tree, no doubt, and that it
was likely to look upon, with the eye of sense. But only with the eye
of fancy, highly excited by the hints of the tempter, did she see that it
was good for food, and to be desired to make one wise. Appetite,
taste, and philosophy, or the love of wisdom, are the great motives in
the human breast which fancy assumes this tree will gratify. Other
trees please the taste and the sight. But this one has the preeminent
charm of administering not only to the sense, but also to the reason.
It would be rash to suppose that we can analyze that lightning
process of instinctive thought which then tookl place in the mind of the
woman; and worse than rash, it would be wrong, to imagine that we
can show the rationale of that which in its fundamental point was a
violation of right reason. But it is evident froml this verse that she
attached some credit to the bold statement of the serpent, that the eating of the fruit would be attended with the extraordinary result of
making them, like God himself, acquainted with good and evil, especially as it did not contradict any assertion of Jehovah, God, and was
countenanced by the name, " the tree of the knowledge of good and
evil."  It was evidently a new thought to her, tlhat the knowledge of
good and evil was to result from the eating of it. That God should
know this, if a fact, was undeniable. Again, to know good and evil as
the effect of partaking of it, implied that the consequence was not a
cessation of existence, or of consciousness; for, if so, how could there be
any knowledge? And, if death in her conception implied merely
exclusion from the favor of God and the tree of life, might she not imagine that the new knowledge acquired, and the elevation to a new
resemblance, or even equality to God himself in this respect, would be
more than a compensation for such losses; especially as the disinterestedness of the divine motives had been at least called in question by
the serpent? Here, no doubt, is a fine web of sophistry, woven by the
excited fancy in an instant of time.
It is easy to say the knowledge of good and evil was not a physical.
1.5




114                        THE FALL.
effect of eating of the fruit; that the obtaining of this knowledge by
partaking of it was an evil, and not a good in itself and in its consequences, as it was the origin of an evil conscience, which is in itself an
unspeakable ill, and attended with the forfeiture of' the divine favor,
and of the tree of life, and with the endurance of all the positive misery which such a condition involves; and that the command of God
was founded on the clearest right, - that of creation, - occasioned by
the immediate necessity of defining the rights of man, and prompted by
disinterested benevolence toward fHis intelligent creatures, whom lIe
was framing for such intellectual and moral perfection, as was by them
attainable. It is easy to cry out, How unreasonable wsas the conduct
of the primeval pair! Let us not forget that any sin is unreasonable,
unaccountable, essentially mysterious.  In fact, if it were wholly reasonable, it would no longer be sin.  Only a moment before, the woman
had declared that God had said, " Of the fruit of the tree in the midst
of the garden, ye shall not eat." Yet she now sees, and her head is so
full of it that she can think of nothing else, that the tree is good for
food and pleasant to the eyes, — as if there were no other good and
pleasant trees in the garden, and, as she fancies, desirable to make one
wise, like God; as if there were no other way to this wisdom but an
unlawful one, and no other likeness to God but a stolen likeness, -
and therefore takes of the fruit and eats, and gives to her husband, and
he eats! The present desire is without any necessity gratified by an
act known to be wrong, at the risk of all the consequences of disobedi~ence! Such is sin.
7. Certain immediate effects of the act are here stated.  Their e~yes'were opened.  This cannot mean literally that they were blind up to
this moment; for Adam, no doubt, saw the tree in the garden concerning which he received a command, the animals which he named, and the
-woman whom he recognized as bone of his bones and flesh of his flesh.
And of the woman it is affirmed that she saw that the tree possessed
certain qualities, one of which at least was conspicuous to the eye.
It must therefore mean that a new aspect was presented by things
on the commission of the first offence. As soon as the transgression
is actually over, the sense of the wrongfulness of the act rushes on the
mind. The displeasure of the great Being whose command has been
disobeyed, the irretrievable loss which follows sin, the shame of being
looked upon by the bystanders as a guilty thing, crowd upon the
view. All nature, every single creature, seems now a witness of their
guilt and shame, a condemning judge, an agent of the divine vengeance.




GEN. III. 1-7.                    115
Such is the knowledge of good and evil they have acquired by their
fall from obedience,- such is the opening of the eye which has requited their wrong-doing. What a different scene had once presented
itself to the eyes of innocence   All had been friendly. All nature
had bowed in willing obedience to the lords of the earth. Neither the
sense nor the reality of danger had ever disturbed the tranquillity of
their pure minds.
They knew that they were naked. This second effect results immediately fron the consciousness of guilt. They now talke notice that
their guilty persons are exposed to view, and they shrink from the
glance of every condemning eye.  They imagine there is a witness of
their guilt in every creature, and they conceive the abhorrence which
it must produce in the spectator. In their infantile experience they
endeavor to hide their persons, which they feel to be suffused all over
with the blush of shame.
Accordingly, they sewed the leaves of the fiy, which, we may suppose,
they wrapped round them, and fastened with the girdles they had
formed for this purpose. The leaves of the fig did not constitute the
girdles, but the coverings which were fastened on with these. These
leaves were intended to conceal their whole persons from observation.
Job describes himself sewing sackcloth on his skin (Job xvi. 15), and
girding on sackcloth (1 Kings xx. 32; Lam. ii. 10; Joel i. 8) is a
familiar phrase in Scripture.  The primitive sewing was some sort of
tacking together, which is not more particularly described. Every
operation of this sort has a rude beginning. The word girdle (e)ti.)
signifies that which girds on the dress.
HIere it becomes us to pause for a moment that we may mark what
was the precise nature of the first transgression. It was plainly disobedience to an express and well-understood command of the Creator.
It matters not what was the nature of the command, since it could not
be other than right and pure. The more simple and easy the thing
enjoined, the more blameworthy the act of disobedience.  But what
was the command?  Simply to abstain from the fruit of a tree, which
was designated the tree of the knowledge of good and evil, upon pain
of death. We have seen already that this command arose from the
necessity of immediate legislation, and took its shape as the only possible one in the circumstances of the case. The peculiar attraction,
however, which the forbidden tree presented, was not its excellence
for the appetite or pleasantness to the eyes, since these were common
to all the trees, but its supposed power of conferring moral knowledge




116                        TH  FA-I    L.
on those -who partook of it, and, according to thle serpent's explanation,
making thenm lile God in this imnportant respect.  Hence the real and
obvious motive of the trans-ressor was the desire of knowled'ge and
likeness to God.  Whatever other lusts, therefore, may have afterwards come out in the nature of fallen man, it is plain that the lust
after likeness to God in moral discernment was that which originally
broulght forth sin in man.  Sexual desire does not appear here at all.
The appetite is excited by other trees as well as this.  The desire of
knowledge, and the amlbition to be, in some sense, divine, are alone
peculiar and prevalent as motives.  HIence it appears that God proved
our first parents, not, through any of the animal appetites, but through
the higher propensities of their intellectual and mor:al nature. Though
the occasion, therefore, may at first sight appear trivial, yet it becomes
awrfully momentous when we discover that the rectitude of God is impu'gned, his prerogative invaded, his command disregarded, his attribute of moral omniscience and all the imaginable advantages attendant
thereupon grasped at with an eager and wil-ul hand.  To disobey the
command of God, imposed according to the dictates of pure reason, and
with the authority of a Creator, from the vain deusire of being like him,
or independent of him, in knowledge, can never be anything, but an
offence of the deepest dye.
We are bound, moreover, to acknowledge and maintain, in the most
explicit manner, the equity of the divine procedure in permitting the
te mptation of man.  The only new thing here is the intervention of the
tempter.  It may be imlagined that this deciever should have been kept
away.  But we must not speak with inconsiderate haste on a matter of
such import.  Ist. We know that God has not used forcible means to
prevent the rise of moral evil among his intelligent creatures.  We
cannot with reason affirm that he should have done so; because, to put
force on a voluntary act, and yet leave it voluntary, seems to reason
a contradiction in terms, and, theref-ore, impossible; and unless an act
be voluntary, it cannot have any moral character; and without voluntary action, we cannot have a rnoral aglent.  2d. We know that God
does not immediately annihilate the evil-doer.  Neither can we affirml
with reason that he ought to have done so; for, to lay an adequate
penalty on sin, and then put the sinner out of existence, so that this
penalty can never be exacted, seems to reason a moral inconsistency,
and, therefore, impossible.ii a being of umoral perfection.  3d. We
know that God does not witlhdraw the evil-doer from all intercourse
with other moral agents.  Here, again, areason does not constrain us to




GEN. III. l-7.                    117
pronounce that it is expedient so to do; for the innocent ought, and it is
natural that they should, learn a holy abhorrence of' sin, and a salutary
dread of its penalty, from these waifs of society, rather than follow
their pernicious example. The wrong-doers are not less under the
control of God than if they were in the most impenetrable dungeon;
while they are at the same time constant beacons to warn others frora
transgression.  IHe leaves them to fill up the measure of their iniquity,
while the intelligent world are cognizant of their guilt, that they may
acknowledge the justice of their punishment, and comprehend the infinite holiness of the judge of all the earth. 4th. WVe know that God
tries his moral creatures. Abraham, Job, and all his saints have to
undergo their trial. He suffered the Lord Jesus Christ, the second
Adam, to be tempted. And we must not expect the first Adam to be
exempted from the common ordeal. We can only be assured that his
justice will not allow his moral creatures to be at any disadvantage in
the trial.  Accordingly, 1st, God himself in the first instance speaks
to Adam, and gives him an explicit command not arbitrary in its conception, but arising out of the necessity of the case. And it is plain
that Eve was perfectly aware that he had himself imposed this prohibition. 2d. The tempter is not allowed to appear in his proper person
to our first parents. The serpent only is seen or heard by them, - a
creature inferior to themselves, and infinitely beneath the God who
made them, and condescended to communicate with them  with the
authority of a father. 3d. The serpent neither threatens nor directly
persuades; much less is he permitted to use any means of compulsion:
lie simply falsifies. As the God of truth had spoken to them before,
the fhlse insinuation places them at no disadvantage.
MIan has now come to the second step in morals, - the practice.
Thereby he has come to the knowledge of good and evil, not merely
as an ideal, but as an actual thing. But he has attained this end, not
by standing in, but by falling from, his integrity. If he had stood the
test of this temptation, as he might have done, lie would have come by
the knowledge of good and evil equally well, but with a far different
result. As he bore the image of God in his higher nature, he would
have resembled him, not only in knowledge, thus honorably acquired
by resisting temptation, but also in moral good, thus realized in his
own act and will. As it is, he has gained some knowledge in an
unlawful and disastrous way; but he has also taken in that moral evil,
which is the image, not of God, but of the tempter, to whom he has
y ielded.




~  118                    THE FALL.
This result is rendered still more lamentable when we remember
that these transgressors constituted the human race in its primeval
source. In them, therefore, the race actually falls. In their sin the
race is become morally corrupt. In their guilt the race is involved in
guilt. Their character and doom descend to their latest posterity.
We have not yet noticed the circumstance of the serpent's speaking,
and of course speaking rationally. This seems to have awakened no
attention in the tempted, and, so far as we see, to have exercised no
influence on their conduct. In their inexperience, it is probable that
they did not yet know what was -wNonderful, and what not; or, in
preciser terms, what was supernatural, and what natural. But even
if they had known enough to be surprised at the serpent speaking, it
might have told in opposite ways upon their conclusions. On the one
hand, Adam had seen and named the serpent, and found in it merely
a dumb irrational animal, altogether unfit to be his companion, and
therefore he might have been amazed to hear him speak, and, shall
we say, led to suspect a prompter. But, onl the other hand, we have
no reason to suppose that Adam had any knowledge or suspicion of
any creature but those which had been already brought before him,
among which was the serpent. H1e could, therefore, have no surmise
of any superior creature who might make use of the serpent for its own
purposes. We question whether the thought could have struck his
mind that the serpent had partaken of the forbidden fruit, and thereby
attained to the marvellous elevation from brutality to reason and speech.
But, if it had, it would have made a deep impression on his mind of
the wonderful potency of the tree. These considerations apply with
perhaps still greater force to Eve, who was first deceived.
But to us who have a more extensive experience of the course of
nature, the speaking of a serpent cannot be regarded otherwise than as
a preternatural occurrence. It indicates the presence of a power
above the nature of the serpent, possessed, too, by a being of a malignant nature, and at enmity with God and truth; a spiritual being, who
is able and has been permitted to make use of the organs of the serpent in some way for the purposes of temptation. But while for a
wise and worthy end this alien from God's home is permitted to test
the moral character of man, he is not allowed to make any appearance
or show any sign of his own presence to man. The serpent alone
is visibly present; the temptation is conducted only through words
uttered by bodily organs, and the tempted show no suspicion of any
other tempter. Thus in the disposal of a just Providence, man is




GEN. III. 8-21.                  119
brought into immediate contact only with an inferior creature, and
therefore has a fair field in the season of trial. And if that creature
is possessed by a being of superior intelligence, this is only displayed
in such a manner as to exert no influence on man but that of suggestive argument and false assertion.
XVI. THE JUDGMENT.- Gen. iii. 8-21.
15.?., bruise, wound. 7gpEtv (=E- TPE?) K'r/p/ELV (Job ix. 17),
Katra7rtarcv (Ps. cxxxix. 11), l'vvrp/pEtV (Rom. xvi. 20).
16. tRe.e desire, inclination. a7roo-rpoei, E7rO-'Tpocf (Song vii. 11).
20. nn -Eve, the living, life, life-place, or village.
8. And they heard the voice of the LORD God, walking in the
garden in the air of the day: and the man and his wife hid
themselves from the face of the LORD God amidst the trees of
the garden.  9. And the LORD God called to the man and
said unto him, Where art thou?  10. And he said, Thy voice
I heard in the garden; and I was afraid, because I was naked,
and I hid myself.  11. And he said, Who showed thee that
thou wast naked?  iast thou eaten of the tree of which I
commanded thee not to eat?  12. And the man said, The
woman -whom thou gavest to be with me, she gave me of the
tree and I did eat. 13. Then said the LORD God to the woman,
What is this thou hast done?  And the woman said, The serpent beguiled me, and I did eat. 14. Then said the LORD God
unto the serpent, Because thou hast done this, cursed art thou
above all cattle and above every beast of the field: upon thy
belly shalt thou go, and dust shalt thou eat all the days of thy
life. 15. And enmity will I put between thee and the woman,
and between thy seed and her seed; he shall bruise thy head,
and thou shalt bruise his heel.           ~ 1.
16. Unto the woman he said, Multiply, multiply will I thy
sorrow and thy conception: in sorrow shalt thou bring forth




120                    THE JUDGMENT.
children; and unto thy husband shall be thy desire, and he
shall rule over thee.                    ~ 2.
17. And to the man he said, Because thou hast hearkened
to the voice of thy wife, and didst eat of the tree of which I
commanded thee, saying, Thou shalt not eat of it, cursed is
the ground for thy sake; in sorrow shalt thou eat of it all the
days of thy life.  18. And thorns and thistles shall it grow to
thee; and thou shalt eat the herb of the field.  19. In the
sweat of thy face shalt thou eat bread, until thou return to
the soil, out of which thou wast taken; for dust thou art, and
unto dust shalt thou return.
20. And the man called his wife's name Eve, because she
was the mother of all living. 21. And the LORD God made for
Adam and for his wife coats of skin, and clothed them.  ~ 8.
This passage contains the examination of the transgressors, 8-13,
the sentence pronounced upon each, 14-19, and certain particulars
following thereupon, 20, 21.
8, 9. The voice, we conceive, is the thunder of the approach of God
and his call to Adam. The hiding is another token of the childlike
simplicity of the parents of our race under the shame and fear of guilt.
The question, l/here art thou? implies that the Lord was aware of their
endeavor to hide themselves from him.
10-12. Adam confesses that he was afraid of God, because he was
naked. There is an instinctive hiding of his thoughts from God in
this very speech. The nakedness is mentioned, but not the disobedience
from which the sense of it arose. To the direct interrogatory of the
Almighty, he confesses who made himn acquainted with his nakedness
and the fact of his having eaten of the forbidden fruit: "The woman
gave me of the tree, and _ did eat."
13. The woman makes a similar confession and a similar indication
of the source of her temptation. She has now found out that the serpent begzuiled her. The result has not corresponded to the benefit she
was led to anticipate.
There seems not to be any disingenuousness in either case. Sin
does not take full possession of the will all at once. It is a slow
poison. It has a growth. It requires tirLe and frequent repetition to




GEN. II. 8-21.                      121
sink from a state of purity into a habit of inveterate sin.  While it is
insensibly gathering strength and subjugating the will, the original integrity of the moral nature manifests a long but fading vital ty.  The
same line of things does not always occupy the attentioni.  WVhen the
chain of events linked with the act of sin does not force the attention
of the mind, and constrain the will to act a selfish part, another train
of things comes before the mind, finds the will unaffected by personal
considerations, and therefore ready to take its direction from the reason.  Hence the consciousness of a fallen soul has its lucid interval,
in which the conscience gives a verdict and guides the will.  But
these intervals become less frequent an-ld less decisive as the entanglements of ever-multiplying sinful acts wind round the soul and aggravate its bondage and its blindness.
14, 15. Here begins the judgment.  Sentence is pronounced upon
the serpent in the presence, no doubt, of the man and woman.  The
serpent is not examined, first, because it is a dumb unreasoning animal in itself, and therefore incapable of judicial examination, and it
was the serpent only that was palpable to the senses of our first parents
in the temptation; and, secondly, because the true tempter was not a
new, but anl old offender.
This sentence has a literal application to the serpent. The curse
(Gen. ix. 25, n.) of the serpent lies in a more grovelling nature than
that of the other land animals.  This appears in its going on its belly
and eating the dust.  Other animals have at least feet to elevate them
above the dust; the serpent tribe has not even feet.  Other animals
elevate the head in their natural position above the soil: the serpent
lays its head naturally on the sod, and therefore may be said to eat
the dust, as the wounded warrior bites the dust in death.  The earthworm is probably included in the description here given of the serpent
group.  It goes upon its belly, and actually does eat the dust. Eating
the dust, like feeding upon ashes, is an expression for signal defeat in
every aim. The enmity, the mode of its display, and the issue are also
singularly characteristic of the literal serpent.
It is the custom of Scripture jurisprudence to visit brute animals
with certain judicial consequences of injuries they have been instrumental in doing to man, especially if this has arisen through the design
or neglect of the owner, or other responsible agent (Gen. ix. 5; Exod.
xxi. 28-36).  In the present case the injury done was of a moral, not
a physical nature.  Ilence the penalty consists in a curse; that is, a
state of greater degradation below man than the other land animals.
16




122                     THE JUDGMENT.
The serpent in the extraordinary event here recorded exercised the
powers of human speech and reasoning.  And  it is natural to
suppose that these exhibitions of intelligence were accompanied with
an attitude and a gesture above its natural rank in the scale of creation. The effect of the judicial sentence would be to remand it to its
original grovelling condition, and give rise to that enmity which was
to end in its destruction by man.
But as an evil spirit must have employed the serpent, as the animal
whose organs and instincts were most adapted to its purpose, and has
accordingly derived its name from it as presenting the animal type most
analogous to its own spiritual nature, so the whole of this sentence has
its higher application to the real tempter.  Upon thy belly shalat thou
go. This is expressive of the lowest stage of degradation to which a
spiritual creature can be sunk. Dust shalt thou eat.  This is indicative of disappointment in all the aims of being. I will put enmity.
This is still more strictly applicable to the spiritual enemy of mankind.
It intimates a hereditary feud between their respective races, which is
to terminate, after some temporary suffering on the part of the woman's
seed, in the destruction of the serpent's power against man. The spiritual agent in the temptation of man cannot have literally any seed.
But the seed of the serpent is that portion of the human family that
continues to be his moral offspring, and follows the first transgression
without repentance or refuge in the mercy of God. The seed of the
woman, on the other hand, must denote the remnant who are born
from above, and hence turn from darkness to light, and from the power
of Satan unto God.
Let us now mark the lessons conveyed in the sentence of' the serpent to our first parents, who were listening and looking on. 1st. The
serpent is styled a mere brute animal. All, then, that seemed to indicate reason as inherent in its nature or acquired by some strange event
in its history is thus at once contradicted.  2d. It is declared to be
lower than any of the other land animals; as being destitute of any
members corresponding to feet or hands.  3d. It is not interrogated as
a rational and accountable being, but treated as a mere dumb brute.
4th. It is degraded from the airs and attitudes which may have been
assumed, when it was possessed by a serpent-like evil spirit, and falls
back without a struggle to that place of debasement in the animal
kingdom for which it was designed. 5th. It is fated to be disappointed
in its aims at usurpation.  It shall bite the dust.  6th. It is doomed to




GEN. III. 8-21.                   123
ultimate and utter discomfiture in its hostile assaults on the seed of the
woman.
All this must have made a deep impression on our first parents.
But two things must have struck them with peculiar force. First, it was
now evident how vain and hollow were its pretensions to superior wisdom, and how miserably deluded they had been when they listened to
its false insinuations. If, indeed, they had possessed maturity of reflection, and taken time to apply it, they would have been strangely bewildered with the whole scene, now that it was past. How the serpent,
from the brute instinct it displayed to Adam when he named the animals, suddenly rose to the temporary exercise of reason and speech,
and as suddenly relapsed into its former bestiality, is, to the mere
observer of nature, an inexplicable phenomenon. But to Adam, who
had as yet too limited an experience to distinguish between natural
and preternatural events, and too little development of the reflective
power to detect the inconsistency in the appearance of things, the sole
object of attention was the shameless presumption of the serpent, and
the overwhelming retribution which had fallen upon it; and, consequently, the deplorable folly and wickedness of having been misguided
by its suggestions.
A second thing, however, was still more striking to the mind of man
in the sentence of the serpent; namely, the enmity that was to be put
between the serpent and the woman. Up to a certain point there had
been concord and alliance between these two parties. But, on the very
opening of the heavenly court, we learn that the friendly connection
had been broken. For the woman said, "The serpent beguiled me,
and I did eat."  This expression indicates that the woman was no
longer at one with the serpent. She was now sensible that its part
had been that, not of friendship, but of guile, and therefore of the
deepest and darkest hostility. When God, therefore, said, " I will put
enmity between thee and the woman," this revulsion of feeling on her
part, in which Adam no doubt joined, was acknowledged and approved.
Enmity with the enemy of God indicated a return to friendship with
God, and presupposed incipient feelings of repentance towards him,
and reviving confidence in his word. The perpetuation of this enmity
is here affirmed, in regard not only to the woman, but to her seed.
This prospect of seed, and of a godly seed, at enmity with evil, became
a fountain of hope to our first parents, and confirmed every feeling of
returning reverence for God which was beginning to spring up in their
breast. The word heard from the mouth of God begat faith in their




124                    THE JUDGMENT.
hearts, and we shall find that this faith was not slow to manifest itself
in acts.
We cannot pass over this part of the sentence without noticing the
expression, " the seed of the woman."  Does it not mean, in the first
instance, the whole human race? Was not this race at enmity with
the serpent? And though that part only of the seed of the woman
which eventually shared in her present feelings could be said to be at
enmity with the serpent spirit, yet, if all had gone well in Adam's family, might not the whole race have been at enmity with the spirit of
disobedience?  Was not the avenue to mercy here hinted at as wide
as the offer of any other time? And was not this universality of invitation at some time to have a response in the human family?  Does
not the language of the passage constrain us to look forward to the
time when the great mass, or the whole of the human race then alive
on the earth, will have actually turned from the power of Satan unto
God?  This could not be seen by Adam. But was it not the plain
import of the language, that, unless there was some new revolt after
the present reconciliation, the whole race would, even from this new
beginning, be at enmity with the spirit of evil?  Such was the dread
lesson of experience with which Adam now entered upon the career of
life, that it was to be expected he would warn his children against departing from the living God, with a clearness and earnestness which
would be both understood and felt.
But, still further, do we not pass from the general to the particular
in the sentence, "11 e shall bruise thy head, and thou shalt bruise his
heel? " Is not the seed of the woman here individualized and matched
in deadly conflict with the individual tempter?  Does not this phraseology point to some preeminent descendant of the woman, who is, with
the bruising of his lower nature in the encounter, to gain a signal and
final victory over the adversary of man? There is some reason to
believe from the expression, "I have gotten a man from the Lord"
(Gen. iv. 1), that Eve herself bad caught a glimpse of this meaning,
though she applied it to the wrong party. The Vulgate also, in what
was probably the genuine reading, ipse (he himself) points to the
same meaning. The reading ipsa (she herself) is inconsistent with
the gender of the Hebrew verb, and with that of the corresponding
pronoun in the second clause (his), and is therefore clearly an error
of the transcriber.
Lastly, the retributive character of the divine administration is
remarkably illustrated in the phrase. The serpent, in a wily but das



GEN. III. 8-21.                    125
tardly spirit, makes the weaker sex the object of his attack. It is the
seed of the woman especially that is to bruise his head. It is singular
to find that this simple phrase, coming in naturally and incidentally in
a sentence uttered four thousand years, and penned at least fifteen
hundred years, before the Christian era, describes exactly and literally
Him who was made of woman without the intervention of man, that he
might destroy the works of the devil. This clause in the sentence of
the tempter is the first dawn of hope for the human family after the
fall.  We cannot tell whether to admire more the simplicity of its
terms, the breadth and comprehensiveness of its meaning, or the
minuteness of its application to the far-distant event which it mainly
contemplates.
The doom here pronounced upon the tempter must be regarded as
special and secondary. It refers to the malignant attack upon man,
and foretells what will be the issue of this attempt to spread disaffection
among the intelligent creation. And it is pronounced without any
examination of the offender, or investigation of his motives. If this
had been the first offence against the majesty of heaven, we humbly
conceive a solemn precognition of the case would have taken place,
and a penalty would have been adjudicated adequate to the magnitude
of the crime and analagous to the punishment of death in the case of
man. The primary act of defiance and apostasy from the Creator
must have been perpetrated without a tempter, and was, therefore,
incomparably more heinous than the secondary act of yielding to temptation. Whether the presence of the tempter on earth intimates that
it was the place of his abode in a state of innocence, or that he visited
it because he had heard of the creation of man, or that he was there
from some altogether different reason, is a vain and unprofitable inquiry.
16. The sentence of the woman consists of three parts: the former
two regard her as a mother, the last as a wife. Sorrow is to be multiplied in her pregnancy, and is also to accompany the bearing of children. This sorrow seems to extend to all the mother's pains and
anxieties concerning her offspring. With what solicitude she would
long for a manifestation of right feeling toward the merciful God in
her children, similar to that which she had experienced in her own
breast! What unutterable bitterness of spirit would she feel when
the fruits of disobedience would discover themselves in her little ones,
and in some of them, perhaps, gather strength from year to year!
The promise of children is implicitly given in these two clauses. It




126                     THE JUDGMENT.
came out also incidentally in the sentence of the serpent.  What a
wonderful conception is here presented to the minds of the primeval
pair! Even to ourselves at this day the subject of race is involved in
a great deal of mystery. ~We have already noticed the unity of the
race in its head.  But the personality and responsibility of individuals
involve great and perplexing difficulties. The descent of a soul from
a soul is a secret too deep for our comprehension.  The first man was
potentially the race, and, so long as he stands alone, actually the whole
race for the time.  His acts, then, are those not merely of the individual, but of the race.  If a single angel fall, he falls alone. If the
last of a race were to fall, he would in like manner involve no other in
his descent. But if the first of a race fall, before he has any offspring,
the race is fallen. The guilt, the depravity, the penalty, all belong to
the race. This is a great mystery. But it seems to follow inevitably
from the constitution of a race, and it has clear evidences of its truth
both in the facts and the doctrines of the Bible.
%When we come to view the sin of our first parents in this light, it is
seen to entail tremendous consequences to every individual of the race.
The single transgression has involved the guilt, the depravity, and the
death, not only of Adam, but of that whole race which was in him,
and thus has changed the whole character and condition of mankind
throughout all time.
In the instructions going before and coming after are found the
means of training up these children for God.  The woman has learned
that God is not only a righteous judge, but a forbearing and merciful
Father.  This was enough for her at present.  It enabled her to enter
upon the journey of life with some gleams of hope amidst the sorrows
of the family. And in the experience of life it is amazing what a
large proportion of the agreeable is mingled with the troubles of our
fallen race. The forbearance and goodness of God ought in all reason
and conscience to lead us back to a better feeling towards him.
The third part of her sentence refers to her husband, — Thy desire
shall be to t,,y /'usband, and he shall rule over thee. This is evidently
a piece of that retributive justice which meets us constantly in the
administration of God. The woman had taken the lead in the transgression. In the fallen state, she is to be subject to the will of her
husband.  " Desire" does not refer to sexual desire in particular.
(Gen. iv. 7).  It means, in general, turn, determination of the will.
" The determination of thy will shall be yielded to thy husband, and
accordingly he shall rule over thee."  The second clause, according to




GEN. III. 8-21.                     127
the parallel structure of the sentence, is a climax or emphatic reiteration of the first, and therefore serves to determine its meaning. Under
fallen man, woman has been more or less a slave. In fact, under the
rule of selfishness, the weaker must serve the stronger. A spiritual
resurrection only will restore her to her true place, as the helpmeet for
man.
17-19. The key-word in the sentence of the man is the soil. The
curse (Gen. ix. 25, n.) of the soil is the want of the fruit trees with
which the garden was planted, and of that spontaneous growth which
would have rendered the toil of man unnecessary.  The rank growth
of thorns and thistles was also a part of the curse which it occasioned
to man when fallen. His sorrow was to arise from the labor and
sweat with which he was to draw from the ground the means of subsistence. Instead of the spontaneous fruits of the garden, the herb of
the field, which required diligent cultivation, was henceforth to constitute a principal part of his support. And he had the dreary prospect
before him of returning at length to the ground whence he was taken.
He had an element of dust in him, and this organic frame was eventually to work out its own decay, when apart from the tree of life.
It is to be observed that here is the first allusion to that death which
was the essential part of the sentence pronounced on the fallen race.
The reasons of this are obvious.  The sentence of death on those who
should eat of the forbidden fruit had been already pronounced, and was
well known to our first parents.  Death consisted in the privation of
that life which lay in the light of the divine countenance, shining with
approving love on an innocent child, and therefore was begun on the
first act of disobedience, in the shame and fear of a guilty conscience.
The few traits of earthly discomfort which the sentences disclose, are
merely the workings of the death here spoken of in the present stage
of our existence.  And the execution of the sentence, which comes to
view in the following passage, is the formal accomplishment of the
warning given to the transgressor of the divine will.
In this narrative the language is so simple as to present no critical
difficulty.  And, on reviewing the passage, the first thing we have to
observe is, that the event here recorded is a turning-point. of transcendent import in the history of man. It is no less than turning from
confidence in God to confidence in his creature when contradicting
hihn, and, moreover, from obedience to his express and well-remembered
command to obedience to the dictates of niisguided self-interest. It is
obvious that, to the moral character of the transaction, it is of no conse



128                     THE JUDGMENT.
quence who the third party was who dared to contradict and malign
his Maker.  The guilt of man consists simply in disobeying the sole
command of his beneficent Creator.  The only mitigating circumstance
is the suggestion of evil by an external party.  But the more insignificant the only ostensible source of temptation, the more inexcusable
the guilt of man in giving way to it.
This act altered fundamentally the position and character of man.
Ele thereby descended from innocence to guilt in point of law, and at
the same time from holiness to sin in point of character.  Tremendous
was the change, and equally tremendous the consequence.  Death is,
like most scriptural terms, a pregnant word, and here to be understood
in the full compass of its meaning.  It is the privation, not of existence,
as is often confusedly supposed, but of life, in all its plenitude of meaning. As life includes all the gratifications of which our human susceptibilities are capable, so death is the privation of all the sources of
human enjoyment, and among them of the physical life itself, while
the craving for ease and the sense of pain retain all their force in the
spiritual part of our nature. These poignant emotions reach their
highest pitch of intensity when they touch the conscience, the tenderest part of our being, and forebode the meeting of the soul, in its
guilty state, with a just and holy God.
T.lis event is real.  The narrative expresses in its strongest terms
its reality.  The event is one of the two alternatives which must follow from the preceding statements concerning the tree of the knowledge
of good and evil, and affords an explanation of their nature. It is
no less essential to account for that which follows. The problem of
the history and condition of man can only be solved by this primeval
fact.  Conscience still remains an imperishable monument, on the one
hand, of his having been formed after a perfect model; and, on the
other, of his having fallen fron his high estate. And all the facts of
his history carry up his fall as far as the traditions of human memory
reach.
And the narrative here is a literal record of the details of this great
event.  So far as regards God and man, the literality has never been
questioned by those who acknowledge the event to be real.  Some,
however, have taken the serpent to be, not a literal, but a figurative
serpent; not an animal, but a spiritual being. The great dragon, indeed, is identified with " the ancient serpent called the devil and Satan."
And hence we know that a being of a higher nature than the mere
animal was present and active on this occasion. And this spiritual




GEN. III. 8-21.                     129
being was with great propriety called the serpent, both from its serpentine qualities and from choosing the serpent as the most suitable
mask under which to tempt our first parents. But we cannot thence infer
that a literal serpent was not employed in the temptation. The serpent
is said to be "more subtle than any beast of the field."  1st. The
obvious meaning of this is, that it was itself a beast of the field. Thus
Joseph, whom Israel loved more than all his children, was one of his
children (Gen. xxxvii. 8).  He that was ~higher than any of the people,
was himself one of the people (2 Sam. ix. 2).  2d. If the serpent be
here figurative, and denote a spirit, the statement that it was subtle
above all the beasts of the field is feeble and inadequate to the occasion.  It is not so, that man is distinguished from the other animals.
In much more forcible language ought the old serpent to be distinguished from the unreasoning brute.  3d. We have seen a meetness
in a being of flesh, and that not superior, or even equal to man, being
permitted to be employed as the medium of temptation.  MIan was
thereby put at no disadvantage.  His senses were not confounded by a
supersensible manifestation.  His presence of mind was not disturbed
by an unusual appearance.  4th. The actions ascribed to the tempter
agree with the literal serpent.  WVounding the heel, creeping on the
belly, and biting the dust, are suitable to a mere animal, and especially
to the serpent.  The only exception is the speaking,, and, what is implied in this, the reasoning.  These, however, do not disprove the
presence of the literal serpent when accompanied with a plain statement
of its presence.  They only indicate, and that to more experienced
observers than our first parents, the presence of a lurking spirit,
expressing its thoughts by the organs of the serpent.
It may be thought strange that the presence of this higher being is
not explicitly noticed by the sacred writer.  But it is the manner of
Scripture not to distinguish and explain all the realities which it relates,
but to describe the obvious phenomena as they present themselves to
the senses; especially when the scope of the narrative does not require
more, and a future revelation or the exercise of a sanctified experience
will in due time bring out their interpretation.  Thus the doings of
the magicians in Egypt are not distinguished from those of Moses by
any disparaging epithet (Ex. vii. 10-12).  Only those of p5oses are
greater, and indicate thereby a higher power. The witch of Endor
is consulted, and Samuel appears; but the narrative is not careful to
distinguish then and there whether by the means of witchcraft or by
the very power of God. It was not necessary for the moral training:
17




130                     THE JUDGMENT.
of our first parents at that early stage of their existence to know who
the real tempter was. It would not have altered the essential nature
of the temptation, of the sentence pronounced on any of the parties, or
of the hopes held out to those who were beguiled.
This brings into view a system of analogy and mutual relation pervading the whole of Scripture as well as nature, according to which the
lower order of things is a natural type of the higher, and the nearer of
the more remote. This law displays itself in the history of creation,
which, in the creative work of the six days, figures to our minds, and,
as it were, lays out in the distance those other antecedent processes of
creative power that have intervened since the first and absolute creation; in the nature of man,. which presents on the surface the animal
operations in wonderful harmony with the spiritual functions of his
complex being; in the history of man, where the nearer in history, in
prophecy, in space, in time, in quality, matter, life, vegetative and animate, shadow forth the more remote.  All these examples of the
scriptural method of standing on and starting from the near to the far
are founded upon the simple fact that nature is a rational system of
things, every part of which has its counterpart in. every other.  Hence
the history of one thing is, in a certain form, the history of all things
of the same kind.
The serpent is of a crafty instinct, and finds, accordingly, its legitimate place at the lowest step of the animal system.  Satan seeks the
-opportunity of tempting Adam, and, in the fitness of things, turns to
the serpent as the ready medium of his assault upon human integrity.
He was limited to such a medium.  He was not permitted to have any
intercourse with man, except through the senses and in the way of
-speech.  He was also necessitated to have recourse to the serpent, as
the only creature suited to his purpose.
The place of the serpent in the scale of animals was in keeping with
the crookedness of its instinct. It was cursed above all cattle, as it
was inferior to them in the want of those limbs which serve for rising,
moving, and holding; such as legs and arms. This meaning of cursed
is familiar to Scripture.  "Cursed is the ground for thy seed" (Gen.
iii. 17). It needed the toil of man to repress thorns and thistles, and
cultivate plants more useful and needful to man. " This people who
knoweth not the law are cursed" (John vii. 49). This is a relative,use of the word, by which a thing is said to be cursed in respect of its
~failing to serve a particular end. Hence the serpent's condition was a,fit emblem of the spiritual serpent's punishment for its evil doings
regarding man.




GEN. III. 8-21.                    131
Through the inscrutable wisdom of the divine providence, however,
it was not necessary, or may not have been necessary, to change in
the main the state of the natural serpent or the natural earth in order
to carry out the ends of justice. The former symbolized in -a very
striking manner the helplessness and disappointment of the enemy
of man. The latter exacted that labor of manl which was the just
consequence of his disobedience. This consequence would have been
avoided if he had continued to be entitled to the tree of life, which
could no doubt have been propagated beyond its original bounds. But
a change in the moral relation of the heart towards God brings along
with it.in the unsearchable ways of divine wisdom a change as great in
the bearing of the events of time on the destiny of man. While the
heart is with God, all things work together for good to us. When the
heart is estranged from him, all things as inevitably work together for
evil, without any material alteration in the system of nature.
AWe may even ascend a step higher into the mysteries of providence;
for a disobedient heart, that forms the undeserving object of the
divine compassion, may be for a time the unconscious slave of a train
of circumstances, which is working out its recovery from the curse as
well as the power of sin through the teaching of the Divine Spirit.
The series of events may be the same in which another is floating
down the stream of perdition. But to the former these events are the
turning-points of a wondrous moral training, which is to end in reconciliation to God and restoration to his likeness.
A race, in like manner, that has fallen from communion with God,
may be the subject of a purpose of mercy, which works out, in the
providence of God, the return of some to his home and love, and the
wandering of others away further and further into the darkness and
misery of enmity with God.
And though this system of things is simple and uniform in the eyes
of the only wise God, yet to human view parts of it appear only as
special arrangements and retributions, exactly meeting the case of man
and serving for his moral education. No doubt they are so. But
they are also parts of a constant course of nature. pursued with undeviating regularity, yet ordered with such infallible wisdom as to accomplish at the same time both general and special ends. Hence, without. any essential change in the serpent's natural instincts, it serves for
a striking monument of the defeat and destruction of the devil and his
works. The ground, without any change in its inherent nature, but
merely by the removal, it may be, of the tree of life, is cursed to man,
as it demands that toil which is the mark of a fallen race.




132                    THE JUDGMENT.
The question of miracles, or special interpositions of the divine will
and power which cross the laws of nature, is not now before us. By
the very definition of miracles they transcend the laws of nature; that
is, of that system of events which is known to us by observation. But
it does not follow that they transcend a higher law of the divine plan,
which may, partly by revelation and partly even by a deeper study of
ourselves and things around us, be brought to light. By the investigations of geology we seem compelled to acknowledge a succession of
creations at great intervals of time, as a law of the divine procedure
on our globe. But, thousands of years before geology was conceived,
one such creation, subsequent to the great primal act by which the
universe was called into existence, was made known to us by divine
revelation. And beside periodical miracle, we find recorded in the
book of revelation a series of miracles, which were performed in pursuance of the divine purpose of grace toward the fallen race of man.
These are certainly above nature, according to the largest view of it
which has ever been current among our philosophers. ]But let us not
therefore imagine that they are above reason or grace, —above the
resources and determinations of the divine mind and will concerning
the development of the universe.
20, 21. These verses record two very significant acts consequent
upon the judgment: one on the part of Adam, and another on the
part of God.
20. The man here no doubt refers to two expressions in the sentences he had heard pronounced on the serpent and the woman. " He,"
the seed of the woman, " shall bruise thy head." Here it is the woman
who is to bear the seed. And this seed is to bruise the serpent's head;
that is, in some way to undo what had been done for the death of man,
and so reinvest him with life. This life was therefore to come by the
woman. Again, in the address of the judge to the woman he had
heard the words, " Thou shalt bear children." These children are the
seed, among whom is to be the bruiser of the serpent's head, and the
author of life. And in an humbler, nearer sense, the woman is to be
the mother of children, who are the living, and perpetuate the life of
th race awhich deathe ravages wi    is daily committing on its individual members. These glimmerings of hope for the future make a
deep impression upon the father of mankind. lie perceives and believes that through the woman in some way is to come salvation for the
race. He gives permanent expression to his hope in the significant
name which he gives to his wife. Here we see to our unspeakable




GEN. III. 8-21.                    133
satisfaction the dawn of faith, - a faith indicating a new beginning of
spiritual life, and exercising a salutary influence on the will, faintly
illu minating the dark bosom of our first parent. The mother of mankind has also come to a better mind. The high and holy Spirit has in
mercy withdrawn the cloud of misconception from the minds of both,
and faith in the Lord and repentance have sprung up in their new-born
souls.
21. As the preceding verse records an instance of humble, apprehending faith in the divine word, so here we have a manifest act of
mercy on the part of God, indicating the pardon and acceptance of
confessing, believing man, rejoicing in anticipation of that future victory over the serpent which was to be accomplished by the seed of
the woman. This act is also suitable to the present circumstances of
man, and at the same time strikingly significant of the higher blessings
connected with restoration to the divine favor. He had discovered his
nakedness, and God provides him with a suitable covering. He was
to be exposed to the variations of climate, and here was a durable protection against the weather. But far more than this. He had become
morally naked, destitute of that peace of conscience which is an impenetrable shield against the shame of being blamed and the fear of being
punished; and the coats of skin were a faithful emblem and a manifest guarantee of those robes of righteousness which were hereafter
to be provided for the penitent in default of that original righteousness
which he had lost by transgression. And, finally, there is something
remarkable in the material out of which the coats were made. They
were most likely obtained by the death of animals; and as they do not
appear yet to have been slain for food, some have been led to conjecture that they were offered in sacrifice, - slain in prefiguration of that
subsequent availing sacrifice which was to take away sin. It is the
safer course, however, to leave the origin of sacrifice an open question.
Scripture does not intimate that the skins were obtained in consequence
of sacrifice; and apart from the presumption derived from these skins,
it seems to trace the origin of sacrifice to the act of I-label recorded in
the next chapter.
This leads us to a law, which we find frequently exhibited in Sacred
Scripture, that some events are recorded without any connection or
significance apparent on the surface of the narrative, while at the same
time they betoken a greater amount of spiritual knowledge than we
are wont to ascribe to the age in which they occurred. The bare fact
which the writer states, being looked at with our eyes, may have no




134                    THE JUDGMENT.
significance.  But regarded, as it ought to be, with the eyes of the
narrator, cognizant of all that he has to record up to his own time, it
becomes pregnant with a new meaning, which would not otherwise have
been discovered. Even this, however, may not exhaust the import of
a passage contained in an inspired writing. To arrive at the full sense
it may need to be contemplated with the eyes of the Holy Spirit, conscious of all that is to become matter of revelation to the end of time.
It will then stand forth in all the comprehensiveness of meaning which
its relation to the whole body of revealed truth imparts, and under the
guise of an every-day matter-of-fact will convey some of the sublimest
aspects of divine truth. Hence the subsequent scripture, which is the
language of the Holy Spirit, may aid us in penetrating the hidden
meaning of an earlier part of revelation.
God is the prime mover in this matter. The mercy of God alone
is the source of pardon, of the mode in which he may pardon and yet
be just, and of the power by which the sinner may be led to accept it
with penitence and gratitude. In the brevity of the narrative the results only are noted; namely, the intimation and the earnest of pardon
on the side of God, and the feelings and doings of faith and repentance
on the -side of the parents of mankind. What indications God may
have given by the impressive figure of sacrifice or otherwise of the
penalty being paid by another for the sinner, as a necessary condition
of forgiveness, we are not here informed, simply because those for
whom a written record was necessary would learn it more fully at a
subsequent stage of the narrative. This suggests two remarks important for interpretation: 1st. This document is written by one who omits
many things done and said to primeval man, because they are unnecessary for those for whom he writes, or because the principles they involve will come forward in a more distinct form in a future part of his
work. This practice speaks for Moses being not the mere collector,
but the composer of the documents contained in Genesis, out of such
preexistent materials as may have come to his hand or his mind. 2d.
lWe are not to import into the narrative a doctrine or institution in all
the development it may have received at the latest period of revelation.
This would be contrary to the manner in which God was wont to teach
man. That concrete form of a great principle, which comported with
the infantile state of the early mind, is first presented.  The germ
planted in the opening, fertile mind, springs forth and grows. The revelations and institutions of God grow with it in compass and grandeur.
The germ was truth fitted for babes; the full-grown tree is only the




GEN. III. 22-24.                    135
same truth expanded in the advancing development of men and things.
They equally err who stretch the past to the measure of the present,
and who judge either the past or the future by the standard of the
present.  Well-meaning but inconsiderate critics have gone to both
extremes.
XVII. THE EXECUTION. - Gen. iii. 22-24.
21. b=.t Kerub; =I: in Aram. carve, plough; Pers. grip, grasp.
This word occurs about eighty-seven times in the Hebrew scriptures;
in sixty of which it refers to carved or embroidered figures; in twentytwo to the living being in the vision of Ezekiel (Ezek. x); in two
figuratively to the king of Tyre (Ezek. xxviii. 14, 16); in two to a
being on which the Lord is poetically described as riding (2 Sam. xxii.
11; Ps. xviii. 11); and in the present passage unequivocally to real
and well-known beings.  The root is not otherwise extant in Hebrew
proper. But from the class of actions to which it refers, and from a
review of the statements of Scripture concerning these creatures, we
are led to the following conclusions:
1st. The cherubim are real creatures, and not mere symbols. In
the narrative of the fall they are introduced as real into the scenes of
reality.  Their existence is assumed as known; for God is said to
place or station the cherubim at the east of the garden of Eden.  The
representation of a cherub too in vision, as part of a symbolic figure,
implies a corresponding reality (Ezek. x. 14). A symbol itself points
to a reality.
2d. They are afterwards described as living creatures, especially in
the visions of Ezekiel (i. 10).  This seems to arise, not from their
standing at the highest stage of life, which the term does not denote,
but fiom the members of the various animals, which enter into their
variously-described figure. Among these appear the faces of the man,
the lion, the ox, and the eagle; of which a cherubic form had one, two
orfour (Ex. xxv. 20; Ezek. xli. 18, i. 16). They had, besides, wings,
in number two or four (Ex. xxv. 20; 1 Kings vi. 27; Ezek. i. 6). And
they had the hands of a man under their wings on their four sides
(Ezek. i. 8, x. 8). Ezekiel also describes their feet as being straight,
and having the sole like that of a calf. They sometimes appear too
with their bodies, hands, wings, and even accompanying wheels full of
eyes (Ezek. i. 18, x..12).  The variety in the figuration of the cher.




136                     THE EXECUTION.
ubim is owing to the variety of aspects in which they stand, and of
offices or services they have to perform in the varying posture of
affairs.  This figuration is evidently symbolic.  For the real being has
not a varying number or order of its constituent parts in the same
stage of its existence, though it may be readily represented by a diversity of symbols, according to the diversity of the circumstances in which
it appears, and of operations it has to perform. The figuration is
merely intended to shadow forth its nature and office in sensible forms
to those who have not entered the spiritual world.
3d. The cherubim are intelligent beings. This is indicated by their
form, movement, and conduct. In their visible appearance the human
form predominates: "They had the likeness of a man " (Ezek. i. 5).
The human face is in front, and has therefore the principal place. The' "hands of a man" determine the erect posture, and therefore the
human form of the body. The parts of other animal forms are only
accessory, and serve to mark the possession of qualities which are not
prominent in man. The lion indicates the active and destructive
powers; the ox, the patient and productive; the eagle denotes rapid
motion, with which the wings coincide, and quick sight with which the
many eyes accord; and the man signifies reason, which rationalizes
all these otherwise physical qualities.
The four faces indicate powers of observation that sweep the whole
horizon. The straight feet, with soles like those of a calf, mark an
elasticity of step appertaining only to beings unaffected by the force of
gravitation.  Their motion, "straight forward," combined with the four
faces, and the wheel within a wheel going according to its quarters,
points to a capacity of moving in any direction without turning by the
mere impulse of the will.  The intelligence of their conduct will
appear from the nature of the duties they have to discharge.
4th. Their special office seems to be intellectual andpotential rather
than moral.  They have to do with the physical more than the moral
aspect of being. Hence they stand related, on the one side, to God, as
thtes the Everlasting, the God of omnipotence; and, on the other, to
the universe of created things, in its material, animal, and intellectual
departments, and to the general administration of the divine will in this
comprehensive sphere. The radical meanings of the terms carve,
plough, grasp, point to the potential.  The hand symbolizes intelligent
agency.  The multiplicity of eyes denotes many-sided intelligence.
The number four is evidently normal and characteristic.  It marks
their relation to the cosmos - universe or system of created things.




GEN. III. 22-24.                   137
5th. Their place of ministry is about the throne, and in the presence
of the Almighty. Accordingly, where he manifests himself in a stated
place, and with all the solemnity of a court, there they generally
appear.
6th. Their special functions correspond with these indications of
their nature and place. They are stationed at the east of the garden
of Eden, where God had condescended to walk with man before his
fall, and where he still lingers on earth to hold communion with man,
for the purpose of mercy, and their business is to keep the way of the
tree of life. They are figured in the most holy place, which was
appropriated to the divine presence, and constructed after the pattern
seen in the mount. They stand on the mercy-seat, where God sits to
rule his people, and they look down with intelligent wonder on the
mysteries of redemption. In the vision of the likeness of the glory of
God vouchsafed to Ezekiel, they appear under the expanse on which
rests the throne of God, and beside the wheels which move as they
move.  And when God is represented as in movement for the execution of his judgments, the physical elements and the spiritual essences
are alike described as the vehicles of his irresistible progress (tPs.
xviii. 11). All these movements are mysteries to us, while we are
in a world of sense. We cannot comprehend the relation of the spiritual and the physical. But of this we may be assured, that material
things are at bottom centres of multiform forces, or fixed springs
of power, to which the Everlasting Potentate has given a local habitation and a name, and therefore cognate with spiritual beings of free
power, and consequently manageable by them.
7th. The cherubim seem to be officially distinct from angels or messengers who go upon special errands to a distance from the presencechamber of the Almighty. It is possible that they are also to be distinguished in function from the seraphim and the living beings of the
Apocalypse, who like them appear among the attendants in the court
of heaven.
22. And the LORD God said, Behold, the man is become as
one of us to know good and evil: and now lest he put forth
his hand, and take also of the tree of life, and eat, and live for
ever.  23. Then the LoRD God sent him forth from  the garden of Eden, to till the soil from which he was taken.  24. So
he drove out the man; and he placed at the east of the garden
18




138                    THE EXECUTION.
of Eden the cherubim  and the flaming sword which turned
around, to keep the way of the tree of life.         ~ 3.
Here we enter upon the record of the steps taken to carry into
effect the forfeiture of life by man, consequent upon his wilful transgression of the divine command.
22. As one of us. This is another indication of the plurality in
unity which is evidently inherent in the Eternal Spirit. It is still
more significant than the expression of concert in the creation of man,
as it cannot be explained by anything short of a personal distinction.
Behold, th/e man is become as one of us to know good and evil. We
are now prepared to understand the nature of the two trees which were
in the midst of the garden. The tree of the knowledge of good and
evil effected a change, not in the physical constitution of man, but in
his mental experience,- in his lknowleclge of good and evil. There do
not appear to have been any seeds of death, - any poisonous or malignant power in the tree. "The woman saw that the tree was good for
food, and likely to the eyes," as well as a tree to be desired to make
one wise. Neither does it appear that the virtue of making wise on
the particular point of moral distinctions lay in the digestion of its
fruit when received into the stomach. The natural effect of food is on
the body, not on the understanding. The moral effect lay rather in
the conduct of man in regard to the tree, as a thing prohibited. The
result of his conduct, whether in the way of obedience or disobedience
to the divine command, was to be the knowledge of good and evil. If
man had obeyed, he would have come to this knowledge in a legitimate way. For he would have perceived that distrust of God and
disobedience to his will, as they were externally presented to his view
in the suggestions of the tempter, were evil; and that confidence and
obedience, internally experienced in himself in defiance of such suggestions, were good. And this was the germ of the knowledge of good
and evil. But, by disregarding the express injunction of his Maker
with respect to this tree, he attained to the knowledge of good and
evil in an unlawful and fatal way. He learned immediately that he
himself was the guilty party, whereas, before, he was free from guilt;
and thus became aware, in his own person and to his own condemnation, of good and evil, as distinct and opposite qualities.
This view of the tree is in accordance witlh all the intimations of
Scripture.  1st. The terms in which it is prohibited are, " Of the tree




GEN. III. 22-24.                  139
of the knowledge of good and evil thou shalt not eat; for in the clay
thou eatest of it, die surely shalt thou."  Here it is important to mark
the consequence which is pointed out as flowing from the eating of it.
It is not, Thou shalt know good and evil by any physical virtue of the
tree, a process by which knowledge comes not at all; but, "Thou shalt
surely die." Now, this is not any physical result of the fruit being
received into the system, since man did not die for centuries after, but
a penal result, in fact, the awful sanction of that divine command by
which man's probation was to be accomplished. 2d. The points brought
out by the serpent are to the same effect. He suggests that God had
not given permission to eat of every tree of the garden. There was
some reserve. This reserve is an injury to man, which he makes out
by denying that death is the consequence of eating of the tree reserved,
and asserting that special benefits, such as the opening of the eyes, and
being as God in knowing good and evil, would follow. In both of
these statements there is equivocation. Death is not indeed the natural,
but it is the legal consequence of disobedience. The eyes of them both
were opened, and they became like God in knowing good and evil;
but, in both instances, to their own shame and confusion, instead of
their glory and honor. They saw that they were "naked," and they
were "ashamed " and "afraid."  They knew good and evil; but they
knew the evil to be present with them, and the good to have departed
from them. 3d. The interview of God with the culprits is also in
keeping with the same view. The question to the man is, "  Who told
thee that thou wast naked? Hast thou eaten of the tree of which I
commanded thee not to eat?"  Mark the tenor of this question. It is
not, Hast thou eaten of the tree of the knowledge of good and evil?
but, "of which I commanded thee not to eat; " by which it is indicated
that, not the physical character of the tree, but the moral character of
the action, is the point of the interrogatory.
The tree, then, was the ordained occasion of man's becoming as God
in knowing good and evil. He had now reached the second, or experimental lesson in mQrals. When God gave him the theoretical lesson
in the command, he expected that the practical one would follow. He
now says, " Behold the man is become as one of us, to know good and
evil."  In the style of his word he notes the result, without marking
the disobedience of man as the means. This is understood from the
circumstances. Man is therefore guilty, and the law must be vindicated.
Hence, it is added, Lest he put forth his hand and take also of the




140                    THE EXECUTION.
tree of life, and eat and live for ever. This sentence is completed by
an act, not a word, as we shall see in the next verse. Mleasures must
be taken to prevent his access to this tree, now that he has incurred
the penalty of death.
From this sentence it follows that the tree of life must have had
some virtue by which the human frame was to be kept free from the
decrepitude of age, or the decay that terminates in death. Its name,
the tree of iffe, accords with this conclusion. Only on such a ground
could exclusion from it be made the penalty of disobedience, and the
occasion of death. Thus also may we meet and answer all the difficulties which physiology presents to the immortality of unfallen man.
We have it on record that there was an herbal virtue in paradise capable of counteracting the effects of the wear and tear of the animal
frame. This confirms our account of the tree of the knowledge of
good and evil. Death, which, it is to be remembered, is, to a moral
and responsible being, in a comprehensive sense, exclusion from the
blessings of conscious existence, and preeminently from that of the
divine complacence, was not the physical effect of its fruit being eaten,
but the penal consequence of a forbidden act. And this consequence
is brought about by a special judicial process, recorded in the next
verse.
The two trees stand related to one another in a way that touches the
very centre of man's moral being. "Do this and live " is the fundamental dictum of the moral law. Its implied counterpart is, " If thou
do it not, thou shalt die."  The act of disobedience is evidently decisive for the whole conduct, character, and relation to God. It therefore necessarily forfeits that life which consists in the favor of God and
all consequent blessings. The two trees correspond with the condition
and the benefit in this essential covenant of law. The one is the test
of man's obedience, or disobedience; the other, the benefit which is
retained by obedience and lost by disobedience. aSan fails in obedience, and loses the blessing. Henceforth both the legal and the beneficial parts of the covenant must come from a higher source to all that
are saved. Christ bestows both the one and the other by his obedience
and by his Spirit. In the old form of the covenant of grace, the passover typifies the one, and circumcision the other; in the new, the
Lord's Supper and baptism have a similar import. These all, from
first to last, betoken the two essential parts of salvation, redemption,
and regeneration. This is a clear example of the unity and constancy
which prevail in the works of God.




GEN. III. 22-24.                     141
It is evident that the idea of immortality is familiar to the early
chapters of Genesis. The primeval command itself implies it. nMortality, moreover, applies to the vJ~, the organic living body; not to the
particles of matter in that body, nor to the teer r7 pr, breath of life
which came from  God. It means not annihilation, but dissolution.
Still further, the first part of death is exclusion from the tree of life,
w-hich takes place on the very day of disobedience. This indicates its
nature.  It is not annihilation of the spiritual essence, which does not
in fact take place, but the withdrawal from it of the blessings and
enjoyments in communion with God of which it is capable.  And,
lastly, the whole tenor of the narrative is, that death is a penalty for
transgression; whereas annihilation is not a penalty, but a release from
the doom of perdition. Accordingly, the tempter is not annihilated, but
left to bear his doom; and so man's existence is perpetuated under
partial privation, - the emblem and earnest of that death which consists
in the total privation of life. Death is, no doubt, in its primary meaning, the dissolution of the living body. But even in the execution of
the primeval sentence it begins to expand into that compass of meaning which all the great primitives of the scriptural language sooner or
later express.  Earth, sky, good, evil, life, and death are striking specimens of this elasticity of signification.  Hence we perceive that the
germs of the doctrine of the immortality of the soul lie even in these
primeval documents. And more we could not expect, unless we were
to concentrate the whole fulness of revelation on this subject into its
opening pages.
23. In consequence of man's disobedience the tree of life is withdrawn from the reach of man as a forfeited boon, and the dissolution
of the present life allowed to take place according to the laws of nature, still remaining in force in regard to other animated beings; aided,
indeed, and accelerated in their operation, by the sinful abuse of human
passions.  And thus the expression, " in the day thou eatest thereof
thou shalt die," receives its simple application.  It is a conditional
sentence, pronounced antecedentecedently as a warning to the responsible
party.  On the very day of transgression it becomes legally valid
against him, and the first step towards its regular execution in the
ordinary course of things is taken. This step is his exclusion from the
tree of life. This is effected by sending man out of the garden into
the common, to till the soil whence he was taken.
24. So he drove out the man. This expresses the banishment of
man from the garden as a judicial act. While he is left to the fruits




142                     THE EXECUTION.
of his labor for the means of subsistence until his return to the dust,
his access to the source of perpetual life and vigor is effectually barred
by a guard stationed east of the garden, where was no doubt its only
entrance, consisting of the cherubim and the flame of a sword waving
in all directions. The flaming sword is the visible form of the sword
of justice, repelling the transgressors from the seat and source of happiness and life. The cherubim, who are here mentioned as well-known
objects, whose figure does not require description, are the ministers of
the divine presence and judgment, - of his presence which was not
entirely withdrawn from man; and of his judgment, by which he was
excluded from the garden of delight.
There is unspeakable mercy here in every respect for the erring
race.  This present life in the flesh was now tainted with sin, and
impregnated with the seeds of the curse, about to spring forth into an
awful growth of moral and physical evil. It is not worth preserving
for itself. It is not in any way desirable that such a dark confusion
of life and death in one nature should be perpetuated.  Hence there is
mercy as well as judgment in the exclusion of man from that tree
which could have only continued the carnal, earthly, sensual and even
devilish state of his being.  Let it remain for a season, until it be seen
whether the seed of spiritual life will come to birth and growth, and
then let death come and put a final end to the old man.
But, still further, God does not annihilate the garden or its tree of
life. Annihilation does not seem to be his way. It is not the way of
that omniscient One who sees the end from the beginning, of that infinite Wisdoom that can devise and create a self-working, self-adjusting
universe of things and events.  On the other hand, he sets his cherubim to keep the way of the tree of life. This paradise, then, and its
tree of life are in safe keeping. They are in reserve for those who will
become entitled to them after an intervening period of trial and victory,
and they will reappear in all their pristine glory and in all their beautiful adaptedness to the high-born and new-born perfection of man. The
slough of that serpent nature which has been infused into man will fall
off, at least from the chosen number who take refuge in the mercy of
God; and in all the freshness and freedom of a heaven-born nature
will they enter into all the originally congenial enjoyments that were
shadowed forth in their pristine bloom in that first scene of human
bliss.
We have now gone over the prelude to the history of man. It consists of three distinct events: the absolute creation of the heavens and




GENi. III. 22-24.                    143
the earth, contained in one verse; the last creation, in which man himself came into being, embracing the remainder of the first chapter; and
the history of the first pair to the fall, recorded in the second and third
chapters. The first two fall into one, and reveal the invisible everlasting Elohim coming forth out of the depths of his inscrutable eternity,
and manifesting himself to man in the new character of Jehovah, the
author and perpetuator of a universe of being, and preeminently of
man, a type and specimen of the rational order of beings. Whenever
moral agents come into existence, and wherever they come into contact, there must be law, covenant, or compact. Ience the command is
laid upon man as the essential prerequisite to his moral deportment;
and Jehovah appears further as the vindicator of law, the keeper of
covenant, the performer of promise. Man, being instructed by him
in the fundamental principle of all law, namely, the right of the Creator over the creature, and the independence of each creature in relation
to every other, takes the first step in moral conduct. But it is a false
one, violating this first law of nature and of God in both its parts.
"Thus by one man sin entered into the world, and death by sin."
Hence the prospect of man's future history is clouded, and it cannot be
darker than it afterwards turns out to be. But still it is tinged even
in its early dawn with some rays of heavenly hope. The Lord God
has held out signals of mercy to the, tempted and fallen pair. The
woman and the man have not been slow to acknowledge this, and to
show symptoms of returning faith and repentance. And though they
have been shut out of the garden, yet that region of bliss and its tree
of life are not swept out of existence, but, in the boundless mercy of
God, reserved in safe keeping for those who shall become heirs of
glory, honor, and immortality.
Let it be observed that we here stand on the broad ground of our
common humanity.  From  this wide circumference Scripture never
recedes. Even when it recounts the fortunes of a single individual,
family, or nation, its eye and its interest extend to the whole race; and it
only dwells on the narrower circle of men and things as the potential
spring of nascent, growing, and eternal life and blessing to the whole
race.  Let us endeavor to do justice to this ancient record, in the calm
and constant grandeur and catholicity of its revelations concerning the
ways of God with man.




SECTION IV. -THE FAMILY OF ADAM.
XVIII. CAIN AND ABEL. - Gen. iv. 1-16.
1..lp_ Qain, spear-shaft, and,r set up, establish, gain, buy, contain
the biliteral root 1p set up, erect, gain. The relations of root-words
are not confined to the narrow rules of our common etymology, but
really extend to such instinctive usages as the unlettered speaker will
invent or employ. A full examination of the Hebrew tongue leads to
the conclusion that a biliteral root lies at the base of many of those
triliterals that consist of two firm consonants and a third weaker one
varying in itself and its position. Thus ~=v and:~-:. So U.P and ril
grow from one root.
2. na.n HI~abel, breath, vapor.
3. Iran gqft, ofering, tribute.  In contrast with  =T_, it means a
bloodless offering.
7. r,_  sin, sin-penalt, sin-offering. ]Ytn lie, couch as an animal.
16. 5an Nod, flight, exile; r. flee.
IV.  1. And the man knew Eve his wife; and she conceived
and bare Cain, and said, I have gotten a man from the LORD.
2. And she added to bear his brother Habel: and iHabel became a keeper of sheep, and Cain a tiller of the soil.  3. And
it came to pass at the end of days that Cain brought of the
fruit of the soil an offering unto the LORD.  4. And Habel
brought he also of the firstlings of his flock, and of the fat
thereof: and the LORD had respect unto Habel and to his offering. 5. But unto Cain and to his offering he had not respect:
and Cain was very wroth, and his countenance fell.  6. And
the LORD said unto Cain, Why art thou wroth? and why is thy
countenance fallen? 7. If thou do well, shalt thou not be
accepted? and if thou do not well, at the door is sin lying:




GEN. IV. 1-16.                   145
and unto thee shall be his desire, and thou shalt rule over him.
8. And Cain talked with Habel his brother: and it came to
pass, when they were inl the field, that Cain rose up against
HIabel his brother, and slew him.  9. And the LORD said unto
Cain, Where is Habel, thy brother? And he said, I know not:
am I my brother's keeper?  10. And he said, What hast thou
done?  The voice of thy brother's blood crieth unto me from
the soil.  11. And now cursed art thou from the soil which
hath opened its mouth to receive thy brother's blood from  thy
hand. 12. When thou tillest the soil, it shall not add to yield
its strength to thee: a vagabond and a fugitive shalt thou be
in the land.  13. And Cain said unto the LOR1D, Great is my
iniquity above bearing.  14. Behold, thou hast driven me out
this day from the face of the soil, and from thy face shall I be
hid: and I shall be a vaga bond and a fugitive in the land, and
it shall be that any one that findeth me shall slay me.  15.
And the LORD said unto him, Therefore on any one slaying
Cain, he shall be avenged seven-fold. And the LORD gave Cain
a sign, that no one finding him  should smite him.  16. And
Cainl went out fromn the face of the LORD, and dwelt in the land
of Nod, on the east of Eden.
This chapter is a continuation of the second document.  Yet it
is distinguished from the previous part of it by the use of the name
Jehovah alone, and, in one instance, Elohim. alone, to designate the
Supreme Being. This is sufficient to show that distinct pieces of composition are included within these documents. In the creation week
and in the judgment, God has proved himself an originator of being
and a keeper of his word, and, therefore, the significant personal name
Jehovah is ready on the lips of Eve and from the pen of the writer.
The history of fallen man now proceeds. The first family comes under
our notice.
1. Here the first husband and wife become father and mother. This
new relation must be deeply interestiang to both, but at first peculiarly
so to the mother. Now was begun the fulfilment of all the intimations
she had received concerning her seed. She was to have conception.
19




146                    CAIN AND ABEL.
and sorrow multiplied. But she was to be the mother of all living.
And her seed was to bruise the serpent's head. All these recollec.tions added much to the intrinsic interest of becoming a mother.  Her
feelings are mnanifested in the name given to her son and the reason
assigned for it. She " bare Cain and said, I have gained a mall from
Jehovah."  Cain occurs only once as a common noun, and is rendered
by the Seventy 86pv, spear-shaft. The primitive meaning of the root is
to set up, or to erect, as a cane, a word which comes from the root;
then it means to create, make one's own, and is applied to the Creator (Gen. xiv. 19) or the parent (Deut. xxxii. 6). Hence the word
here seems to denote a thing gained or achieved, a figurative expression for a child born. The gaining or bearing of the child is therefore
evidently the prominent thought in Eve's mind, as she takes the child's
name from this. This serves to explain the sentence assigning the
reason for the name. If the meaning had been, " I have gained a man,
namely, Jehovah," then the child would have been called Jehovah. If
Jehovah had even been the emphatic word, the name would have been
a. compound of Jehovah, and either da  man, or jr~ qairn, such as
Ishiah or Coniah. But the name Cain proves. I have gained
to be the eimphatic word, and therefore the sentence is to be rendered
"I have gained (borne) a man (with the assistance) of Jehovah."
The word "man " probably intimates that Eve fully expected her
son to grow to the stature and maturity of her husband. If she had
daughters before, and saw them growing up to maturity, this would
explain her expectation, and at the same time give a new significance
and emphasis to her exclamation, "I have gained a mzan (hereto-fore
only women) from Jehovah." It would heighten her ecstasy still more
if she expected this to be the very seed that should bruise the serpent's head.
Eve is under the influence of pious feelings.  She has faith in God,
and acknowledges him to be the author of the precious gift she has
received. Prompted by her grateful emotion, she confesses her faith.
She also employs a new and near name to designate her nmaker. In
the dialogue with the tempter she had used the word God (~,m'bh).
But now she adcopts Jehovah. In this one word she hides a treasure
of comfort. " He is true to his promise. He has not forgotten me.
I-e i:- with me now again.  IHe will never leave me nor forsake me.
Hie will give me the victory."  And who can blame her if she verily
expected that this would be the promised deliverer who should bruise
the serpent's head?




GEN. IV. 1-16.                    147
2. His brother Habel.  -label means breath, vanity.  Does a sense
of the- vanity of earthly things grow in the minds of our first parents?
Has the mother found her sorrow multiplied? Has she had many
daughters between these sons? Is there something delicate and fragile in the appearance of Habel? Has Cain disappointed a mother's
hopes? Some of all these thoughts may have prompted the name.
There is something remarkable in the phrase "his brother Habel." It
evidently points with touching simplicity to the coming outrage that
was to destroy the peace and purity of the first home.
The two primitive employments of men were the agricultural and
the pastoral. Here is the second allusion to some use which was made
of animals soon after the fall. Coats of skin were provided for the
first pair; and now we have Habel keeping sheep. In the garden of
Eden, where the tree of life was accessible, an exclusively vegetable
diet was designed for man. Whether this continued after the fall, we
are not informed. It is certain that man had dominion over the whole
animal kingdom. It can scarcely be doubted that the outer coverings
of animals were used for clothing. Animals are presently to be employed for sacrifice. It is not beyond the bounds of probability that
animal food may have been used before the flood, as a partial compensation for the want of the tree of life, which may have been fitted to
supply all the defects of vegetable and even animal fare in sustaining
the human frame in its primeval vigor.
M3an in his primitive state, then, was not a mere gatherer of acorns,
a hunter, or a nomad. He began with horticulture, the highest form
of rural life. After the fall he descended to the culture of the field
and the tending of cattle; but still he had a home, and a settled mode
of living. It is only by a third step that he degenerates to the wandering and barbarous state of existence. And only by the predominance of might over right, the selfish lust of power, and the clever
combinations of rampant ambition, comes that form of society in which
the highest state of barbaric civilization and the lowest depth. of bondage
and misery meet.
3. At the end of days. This may denote the end of the week, of the,
year, or of some longer period.  The season of the year was probably
the ingathering, when the fruits of the earth and the firstlings of the
flock would come in, and when it was not unnatural for the first family
to celebrate with a subdued thankfulness the anniversary of their creation. And the present occasion seems to have been the time when
Cain and Habel, have arrived at the years of discretion and self



148                    CAIN AND ABEL.
dependence, solemnly come forward with their first voluntary offerings
to the Lord. Hitherto they may have come under their parents, who
were then the actual offerers. Now they come on their own account.
Here, accordingly, we ascend from the secular to the eternal. We
find a church in the primeval family. If Cain and Habel offer to
God, we may imagine it was the habit of their parents, and has descended to them with all the sanction of parental example. But we
may not venture to affirm this in all its extent. Parental example
they no doubt had, in some respects; but whether Adam and Eve had
yet ascended so far from the valley of repentance and humiliation as
to make bold to offer anything to the Lord, admits of question. Right
feeling in the first offenders would make the confidence of faith very
slow of growth. It is even more natural for their children, being one
remove from the actual transgressors, to make the first essay to approach God with an offering.
Cain brings of the fruits of the soil. We cannot say this was the
mere utterance of nature giving thanks to the Creator for his benefits,
and acknowledging that all comes from him, and all is due to him.
History, parental instruction, and possibly example, were also here to
give significance to the act. The offering is also made to Jehovah, the
author of nature, of revelation, and now, in man's fallen state, of
grace. There is no intimation in this verse of the state of' Cain's
feelings towards God. And there is only a possible hint, in the " coats
of skin," in regard to the outward form of offering that would be
acceptable. We must not anticipate the result.
4, 5. And Habel brought. Habel's offering differs from that of his
brother in outward form. It consists of the firstlings of his flock.
These were slain; for their fat is offered. Blood was therefore shed,
and life taken away. To us who are accustomed to partake of animal
food, there may appear nothing strange here. We may suppose that
each brother offered that which came to hand out of the produce of his
own industry. But let us ascend to that primeval time when the fruit
tree and the herb bearing seed were alone assigned to man for food,
and we must feel that there is something new here. Still let us wait
for the result.
And the Lord had respect unto Habel and his offering, but not
unto Cain. We have now the simple facts before us. Let us hear
the inspired comment: "Ho HcrEL, by faith Abel offered unto God
7rXECova 9vcr-arv a more excellenzt sacrifice than Cain" (Heb. xi. 4).
There was, then, clearly an internal moral distinction in the intention




GEN. IV. 1-16.                      149
or disposition of the offerers. Habel had faith, - that confiding in God
which is not bare and cold, but is accompanied with confession of
sin, and a sense of gratitude for his mercy, and followed by obedience to his will.  Cain had not this faith.  He may have had a faith
in the existence, power, and bounty of God; but it wanted that penitent returning to God, that humble acceptance of his mercy, and submission to his will, which constitute true faith.  It must be admitted
the faith of the offerer is essential to the acceptableness of the offering,
even though other things were equal.
But, in this case, there is a difference in the things offered. The
one is a vegetable offering, the other an animal; the one a presentation of things without life, the other a sacrifice of life. Hence the
latter is called 7r-Etwv S9valca; there is more in it than in the former.
The two offerings are therefore expressive of the different kinds of
faith in the offerers. They are the excogitation and exhibition in
outward symbol of the faith of each.  The fruit of the soil offered to
God is an acknowledgment that the means of this earthly life are due
to him. This expresses the barren faith of Cain, but not the living
faith of Habel.  The latter has entered deeply into the thought that
life itself is forfeited to God by transgression, and that only by an act
of mercy can the Author of life restore it to the penitent, trusting, submissive, loving heart.  He has pondered on the intimations of relenting mercy and love that have come from the Lord to the fallen race,
and cast himself upon them without reserve. H-e slays the animal of
which he is the lawful owner, as a victim, thereby acknowledging that
his life is due for sin; he offers the life of the animal, not as though it
were of equal value with his own, but in token that another life, equivalent to his own, is due to justice if he is to go free by the as yet
inscrutable mercy of God.
Such a thought as this is fairly deducible from  the facts on the
surface of our record.  It seems necessary in order to account for the
first slaying of an animal under an economy where vegetable diet was
alone permitted. We may go further. It is hard to suppose the
slaying of an animal acceptable, if not previously allowed. The coats
of skin seem to involve a practical allowance of the killing of animals
for certain purposes.  Thus we arrive at the conclusion that there was
more in the animal than in the vegetable offering, and that more essential to the full expression of a right faith in the mercy of God, without
borrowing the light of future revelation.  Ience the nature of Habel's
sacrifice was the index of the genuineness of his faith. And the Lord




150                    CAIN AND ABEL.
had respect unto him and his offering; thereby intimating that his
heart was right, and his offering suitable to the expression of his feelings. This finding is also in keeping with the manner of Scripture,
which takes the outward act as the simple and spontaneous exponent
of the inward feeling. The mode of testifying his respect to Habel
was by consuming his offering with fire, or some other way equally,
open to observation.
And Cain was very wroth, and his countenance fell. A feeling of
resentment, and a sense of disgrace and condemnation take possession
of Cain's breast. There is no spirit of inquiry, self-examination, prayer
to God for light, or pardon. This shows that Cain was far from being
in a right frame of mind.
6, 7. Why art thou wroth? and why is thy countenance fallen? The
Lord does not yet give up Cain. In great mercy he expostulates with
him. He puts a question which implies that there is no just cause for
his present feelings. Neither anger at his brother, because his offering
has been accepted, nor vexation in himself; because his own has not,
is a right feeling in the presence of the just and merciful God, who
searches the heart. Submission, self-examination, and amendment of
what has been wrong in his approach to God, alone benefit the occasion. To this, accordingly, the Lord directs his attention in the next
sentence.
If thou do well, shalt thou not be accepted? To do well is to retrace
his steps, to consider his ways, and find out wherein he has been
wrong, and to amend his offering and his intention accordingly. He
has not duly considered the relation in which he stands to God as
a guilty sinner, whose life is forfeited, and to whom the hand of
mercy is held out; and accordingly he has not felt this in offering, or
given expression to it in the nature of his offering. Yet the Lord
does not immediately reject him, but with longsuffering patience
directs his attention to this, that it may be amended. And on making
such amendment, he holds out to him the clear and certain hope
of acceptance still. But he does more than this. As Cain seems to
have been of a particularly hard and unheedful disposition, he completes his expostulation, and deepens its awful solemnity, by stating
the other alternative, both in its condition and consequence,And if thou do not well, at the door is sin lying.  Sin past, in its
unrequited and unacknowledged guilt; sin present, in its dark and
stubborn passion and despair; but, above all, sin future, as the growing
habit of a soul that persists in an evil temper, and therefore must add




GEN. IV. 1-16.                      151
iniquity unto iniquity, is awaiting thee at the door, as a crouching
slave the bidding of his master. As one lie borrows an endless train
of others to keep up a vain appearance of consistency, so one sin if
not repented of and forsaken involves the dire necessity of plunging
deeper and deeper into the gulf of depravity and retribution. This
dread warning to Cain, expressed in the mildest and plainest terms, is
a standing lesson written for the learning of all mankind.  Let him
who is in the wrong retract at once, and return to God with humble
acknowledgment of his own guilt, and unreserved submission to the
mercy of his Maker; for to him who perseveres in sin there can be
no hope or help. Another sentence is added to give intensity to the
warning,
"And unto thee shall be his desire, and thou shalt rtule over him."
This sentence has all the pithiness and familiarity of a proverb. It
has been employed before, to describe part of the tribulation the woman brought upon herself by disobedience, namely, the forced subjection of her will to that of her husband in the fallen state of humanity
(Gen. iii. 16). It is accordingly expressive of the condition of a slave
under the hard bondage and arbitrary caprice of a master and a tyrant.
Cain is evidently the master. The question is, Who is the slave? To
whom do the pronouns "his " and " him" refer?  Manifestly, either
to sin or to HIabel. If to sin, then the meaning of the sentence is, the
desire, the entire submission and service of sin will be yielded to thee,
and thou wilt in fact make thyself master of it. Thy case will be no
longer a heedless ignorance, and consequent dereliction of duty, but a
wilful overmastering of all that comes by sin, and an unavoidable
going on from sin to sin, from inward to outward sin, or, in specific
terms, ftom wrath to murder, and from disappointment to defiance, and
so friom unrighteousness to ungodliness. This is an awful picture of his
fatal end, if he do not instantly retreat.  But it is necessary to deal
plainly with this dogged, vindictive spirit, if by any means he may be
brought to a right mind.
If the pronouns be referred to Habel, the meaning will come to
much the same thing.  The desire, the forced compliance, of thy
brother will be yielded unto thee, and thou wilt rule over him with a
rigor and a violence that will terminate in his murder.  In violating
the image of God by shedding the blood of thy brother, thou wilt be
defying thy Maker, and fiercely rushing on to thy own perdition.
Thus, in either case, the dark doom of sin unforsaken and unremitted
looms fearfully in the distance.




152                     CAIN AND ABEL.
The general reference to sin, however, seems to be the milder and
more soothing form of expostulation.  The special reference to H-label
might only exasperate.  It appears, moreover, to be far-fetched, as
there is no allusion to his brother in the previous part of the address.
The boldness of the figure by which Cain is represented as making
himself master of sin, when he with reckless hand grasps at all that
comes by sin, is not' unfamiliar to Scripture.  Thus the doer of wickedness is described as the master of it (Eced. viii. 8).  On these
grounds we prefer the reference to sin, and the interpretation founded
on it.
There are two other expositions of this difficult sentence which deserve to be noticed.  1st. " And as to thy brother, unto thee shall
be his desire, and thou shalt rule over him with c all the right of the first
born."  But (1) the reference to his brother is remote; (2) the rights
of primogeniture are perhaps not yet established; (3) the words do
not express a right, but an exercise of might against right arising in a
fallen state (Gen. iii. 16); (4) the Judge of all the earth is not wont
to guarantee the prerogatives of birth to one who is in positive rebellion against him, but, on the other hand, he withdraws them from the
unworthy to confer them on whom he will.  For these reasons we conceive this exposition is to be rejected.  2d. " And unto thee shall be'in's desire; but thou shalt overcome it."  But (1) the parallelism
between the two members of the sentence is here neglected; (2) a
different meaning is assigned to the words here and in Gen. iii. 16;
(3) the connection between the sentence thus explained and what goes
before is not clear; (4) the lesson taught is not obvious; and (5) the
assurance given is not fulfilled.  On these grounds we cannot adopt
this explanation.
The above address of the Lord to Cain, expressed here perhaps only
in its substance, is fraught with the most powerful motives that can
bear on the mind of man. It holds out acceptance to the wrong-doer,
if he will come with a broken heart and a corresponding expression
of repentance before God, in the full faith that lie can and will secure
the ends of justice so that he can have mercy on the penitent. At the
same time it points out, with all clearness and faithfulness to a soul yet
unpractised in the depths of iniquity, the insidious nature of sin, the
proneness of a selfish heart to sin with a high hand, the tendency of
one sinful temper, if persisted in, to engender a growing habit of aggravated crime which ends in the everlasting destruction of the soul.
Nothing more than this can be done by argument or reason for the




GEN. IV. 1-16.                      153
warning of a wrong-doer.  From the mouth of the Almighty these
words must have come with all the evidence and force they were capable of receiving.
8. And Cainz talked with flabel his brother.  Cain did not act on
the divine counsel. He did not amend his offering to God, either in
point of internal feeling or external form. Though one speak to him
from heaven he will not hear.  He conversed with I-Iabel his brother.
The topic is not stated.  The Septuagint supplies the words, "Let us
go into the field."  If in walking side by side with his brother he
touched upon the divine communication, the conference did not lead to
any better results.  If the divine expostulation failed, much more the
human.  Perhaps it only increased his irritation.  When they were
in the field, and therefore out of view, he rose up against his brother
and slew him.  The deed is done that cannot be recalled.  The nmotives to it were various.  Selfishness, wounded pride, jealousy, and a
guilty conscience were all at work (1 John iii. 12).  Here, then, is sin
following upon sin, proving the truth of the warning given in the
merciful forbearance of God.
9. WChere is Habel thfy brother?  The interrogatory here reminds
us of the question put to the hiding Adam, 1" Where art thou?"  It is
cale llated to strike the conscience.  The reply is different from that
of. datm.  The sin has now advanced from hasty, incautious yielding
to t Le tempter, to reiterated and deliberate disobedience.  Such a sinner must take different ground.  Cain, therefore, attempts to parry the
question, apparently on the vain supposition that no eye, not even that
of the All-seeing, was present to witness the deed.  "I know not."
In the madness of his confusion he goes further.  I-Ie disputes thle
right of the Almighty to make the demand. "Am I my brother's
keeper?"  There is, as usual, an atom of truth mingled with the
amazing falsehood of this surly response.  No man is the absolute
keeper of his brother, so as to be responsible for his safety when he is
not present.  This is what Cain means to insinuate.  But every man
is his brother's keeper so far that he is not himself to lay the hand of
violence on him, nor suffer another to do so if he can hinder it. This
sort of keeping the Almighty has a right to demand of every one, - the
first part of it on the ground of mere justice, the second on that of love.
But Cain's reply betrays a desperate resort to falsehood, a total estrangement of feeling, a quenching of brotherly love, a predominence
of that selfishness which freezes affection and kindles hatred.  This is
the way of Cain (Jude 11).
20




154                     CAIN AND ABEL.
10. WF/hat liast thou done?  The Lord now charges him with his
guilt  " The voice of thy brother's blood crieth unto me from the
soil."  In the providence of God blood has a voice crying to him to
which he cannot but give heed. It is vain, then, to attempt concealment.
11, 12. The curse (Gen. ix. 25, n.) which now fell on Cain was in
some sense retributive, as it sprang from the soil which had received
hlis brother's blood.  The particulars of it are the withdrawal of the
full strength or fruitfulness of the soil from  him, and the degradation
from the state of a settled dweller in the presence of God to that of a
vLagabond in the earth.  He was to be banished to a less productive
part of the earth, removed from the presence of God and the society
of his father and mother, and abanndoned to a life of wandering  and
uncertainty.  The sentence of death had been already pronounced
upon man.
13, 14. 11iLy ziqcity is?zore than I ccan bear. To bear iniquity is in
H-]ebrew phrase to undergo the punishment of it. And the prospect of
this, as it presents itself to the eyes of Cain, is so appalling that he
shrinks from it as intolerable.  To be driven from the face of the soil,
inhabited by the other surviving members of the human family, to an
unknown and therefore terrible region; to be hidden fr-om the face of
God, vho manifested himself still to the race of Adam in their present
abode  to be a vagabond and a fugitive in the earth, fa away firom
the la? d of his birth; and to be liable to be slain in just+ revenge by
any one who should find him, - such is the hard fate lie sees before him.
It is dark enough in itself, and no doubt dzarker still in the exaggeration which an accusing conscience conjures up to his imagination. The
phrase, every oze findinZg me, implies that the family of Adam had now
become numerous. Not only sons and daughters, but their children
and grandchildren may have been growing up when Cain was sent
into exile.  But in his present terror even an excited fancy suggested
an enemy at every turn.
15. The reply of the Lord is fitted to quell the troubled breast of
Cain.  Thezrefore.  Because thy fears of what thou deservest go beyond what it is my purpose to permit, I give thee assurance of freedomn
from personal violence.  To be avenged seven-fold is to be avenged
fully.  Cain will no doubt receive even-handed justice fircm  the
Alnmighty.  The assurance given to Cain is a sign, the nature of which
is not further specified.
This passage un-olds to us a,node of dealing with the first murderer




GEN. IV. 1-16.                    155
which is at first sight somewhat difficult to be understood. But we are
to bear in mind that the sentence of death had been already pronounced
upon man, and therefore stood over Adam and all his posterity, Cain
among the rest. To pronounce the same sentence therefore upon him
for a new crime, would have been weak and unmeaning. Besides, the
great crime of crimes was disobedience to the divine will; and any
particular form of crime added to that was comparatively unimportant.
Wrong done to a creature, even of the deepest dye, was not to be compared in point of guilt with wrong clone to the Creator. The grave
element in the criminality of every social wrong is its practical disregard of the authority of the Most High. Moreover, every other sin to
the end of time is but the development of that first act of disobedience
to the mandate of heaven by which man fell; and accordingly every
penalty is summed up in that death which is the judicial consequence
of the first act of rebellion against heaven.
We are also to bear in mind that God still held the sword of justice
in his own immediate hands, and had not delegated his authority to
any human tribunal. No man was therefore clothed with any right
from heaven to call Cain to account for the crime he had committed.
To fall upon him with the high hand in a wilful act of private revenge,
would be taking the law into one's own hands, and therefore a misdemeanor against the majesty of heaven, which the Judge of all could not
allow to pass unpunished. It is plain that no man has an inherent
right to inflict the sanction of a broken law on the transgressor. This
right originally belongs to the Creator, and derivatively only to those
whom  he has intrusted with the dispensation of civil government
according to established laws.
Cain's offences were great and aggravated. But let us not exaggerate them. He was first of all defective in the character of his faith
and the form of his sacrifice. His carnal mind came out still more in
the wrath and vexation he felt when his defective offering was not
accepted. Though the Almighty condescends now to plead with him
and warn him against persisting in impenitent silence and discontent,
lest he should thereby only become more deeply involved in sin, he
does not retreat, but, on the contrary, proceeds to slay his brother, in
a fit of jealousy; and, lastly, he rudely and falsely denies all knowledge
of him, and all obligation to be his protector. Notwithstanding all this,
it is still to be remembered that the sentence of death from heaven
already hung over him. This was in the merciful order of things
comparatively slow of execution in its full extent, but at the same time




156                    CAIN AND ABEL.
absolutely certain in the end. The aggravation of the first crime of
man by the sins of self-will, sullenness, envy, fratricide, and defiant
falsehood, was but the natural fruit of that beginning of disobedience.
It is accordingly visited by additional tokens of the divine displeasure,
which manifest themselves in this life, and are mercifully calculated to
warn Cain still further to repent.
Cain's guilt seems now to have been brought home in some measure
to his conscience; and he not only stands aghast at the sentence of banishment from the divine presence, but instinctively trembles, lest, upon
the principle of retributive justice, whoever meets him may smite him
to the death, as he had done his brother. The longsuffering of God,
however, interferes to prevent such a catastrophe, and even takes steps
to relieve the trembling culprit from the apprehension of a violent
death. This leads us to understand that God, having formed a purpose of mercy toward the human family, was sedulously bent upon
exercising it even towards the murderer of a brother. Hence he does
not punish his repeated crimes by immediate death, which would have
defeated his design of giving him a long day of grace and opportunity
to reflect, repent, return to God, and even yet offer in faith a typical
at —nent by blood for his sin. Thus the prohibition to slay him is
sanctioned by a seven-fold, that is, an ample and complete vengeance,
and a sign of protection mercifully vouchsafed to him. The whole
dealing of the Almighty was calculated to have a softening, conscienceawakening, and hope-inspiring effect on the murderer's heart.
16. T/ze presence of the Lord seems to have been at the entrance of
the garden where the cherubim were stationed. There, probably, the
children of mllen still lingered in faith and hope before the Lord, whom
they still regarded as their MIaker and merciful Saviour. They
acknowledleld his undeserved goodness in the form of sacrifice. The
retreat of Cain from the scene of parental affection, of home associations, and of divine manifestation, must have been accompanied with
many a deep, unuttered pang of regret and remorse. But he has deeply
and repeatedly transgressed, and he must bear the consequence.  Such
is sin. Mlany a similar deed of cruelty and bloodshed might the sacred
writer have recorded in the after-history of man. But it is the manner of Scripture to note the first example, and then to pass over in
silence its subsequent repetitions, unless when a particular transaction
has an important bearing on the ways of God with man.




GEN. IV.- 17-24.                  157
XIX. THE LINE OF CAIN. - Gen. iv. 17-24.
17. tini Chanok, initiation, instruction.
18.'I.V'Irad, fleet as the wild ass, citizen. isB. Mechujael,
smitten of El, or life of El. SN.wtrl  Methushael, man of El, or man
asked. 7i. Lemek, man of prayer, youth.
19.,mnT'Adah, beauty. At.  Tsillah, shade or tinkling.
20. %n- Jabal, stream, leader of cattle, produce, the walker or wanderer.  OU. pl. ot:i.n for ~tent, awning, covering of goats' hair
over the poles or timbers which constituted the original booth,,i-t.
21. A=    a Jubal. player on an instrument?
22.?i.~%-)_P     Tubal-qain, brass-smith?  The scion or son of the
lance. n_..? Na'amah, pleasant, lovely.
17. And Cain knew his wife: and she conceived and bare
HIenok: and he was building a city, and called the name of
the city after the name of his son Henok.  18. And unto
Henlok was born Irad; and Irad begat lMehujael; and 3Mehujael bet Meth Methusbael  ausllael begat Lamek.  19
And Ltamek took unto him  two wives: the name of the one
was Adah, and the name of the second Zillalh.  20. And Adah
bare Jabal; lie was the father of such as dwell in tents and
have cattle.  21. And the name of his brother was Jubal; he
was the father of all that handle harp and pipe.  22. And
Zillah, she also bare Tubal-cain, a forger of every tool of brass
and iron.  And the sister of Tubal-cain was Naamah.  23.
And Lamek said unto his wives:
Adah and Zillah, hear my voice,
Wives of Lamek, hearken to my speech:
For a man have I slain for my wound,
And a youth for my hurt.
24. If seven-fold avenged be Cain,
Then Lamek seventy and seven.
Mankind is now formally divided into two branches, - those who
still abide in the presence of God, and those who have fled to a




158                   THE LINE OF CAIN.
distance from him.  Distinguishing'names will soon be given to these
accord'ing to their outward profession and practice (Gen. vi. 1). The
awful distinction according to the inward state of the feelings has been
already given in the terms, the seed of the wonman and the seed of the
serpent.
17. Cain is not unaccompanied in his banishment. A wife, at least,
is the partner of his exile.  And soon a son is born to him.  IHe was
building a city at the time of this birth. The city is a keep or fort,
enclosed with a wall for the defence of all who dwell within. The
building of the city is the erection of this wall or barricade.  Here we
find the motive of fear and self-defence still ruling Cain.  IHis hand has
been imbrued in a brother's blood, and he expects every man's hand
will be against him.
-lHe calls his son Henok, and his city after the name of his son. The
same word is employed as a name inll the lines of Seth (Gen. v. 18), of
Midian (Gen. xxv. 4), and of Reuben (Gen. xlvi. 9).  It signifies
dedication or initiation, and, in the present case, seemis to indicate a
new beginning of social existence, or a consciousness of initiative or
inventive power, which necessity and self-reliance called forth particularly in himself and his family.  It appears, from the flocks kept by
H-label, the fear of persons meeting and slaying the murderer, the marriage and family of Cain, and the beginning of a city, that a considerble time had elapsed since the fall. The wife of Cain was of necessity
his sister, though this was forbidden in after times, for wise and holy
reasons, when the n =ecessit no onger existed.
18. The namles in this verse seem to denote, respectively, fleet as a
wild ass, stricken by God, man of prayer, and youth.  They indicate
a mingling of thoughts and motives in men's minds, in which the word
5s mighty as a name of God occurs. This name is a common noun,
signifying hero or potentate, and also power or might, and is transferred to God as the Potentate, or Almighty One. It is distinguished
from  t:en  CGod, since they are put in apposition (Jos. xxii. 22);
and seems to be properly an epithet applied to God by way of preeminence. The denomination, "stricken of the Mighty," is a recognition of
the divine power.  "The man of prayer," or " asking," may also have
reference to an act of worship. Among these higher thoughts we also
find a value put upon youth and physical superiority, as the fleetness
of' the wild ass. This is all we can learn from these imperfectly
understood names.
19. This is the first record and probably the first instance of polyg



GEN. IV. 17-24.                     159
amy. The names of the two wives, Adah, beauty, and Zillah, shactde or
ti-nl/ding, seem to refer to the charms which attracted Lamek.  Superabundance of wealth and power perhaps led Lamek to multiply wives.
20. Here is the first notice of the tent and of cattle.  The tent was
the thin shining and shading canvas of goats' hair, which was placed
over the poles or timbers that constituted the original booth. In
process of time it would supplant the branches and foliage of the booth
as a covering from the sun or the wind. The cattle are designated by
a word denoting property, as being chattels personal, and consisting
chiefly of sheep and oxen. The idea of property had now been
practically realized.  The Cainites -were now prosperous and numerous,
and therefore released from that suspicious fear which originated the
fortified keep of their progenitor.  The sons of Jabal rove over the
common with their tents and cattle, undismayed by imaginary terrors.
21. Here is the invention of musical instruments in their t~vo leading
varieties, the harp and the pipe.  This implies the previous taste for
music and song. It seems not unlikely that Zillah, the mother of
Jubal, was a daughter of song.  The fine arts follow in the train of
the useful. All this indicates the easy circumstances in which the
Cainites now found themselves.
22. The three names Jabal, Jubal, and Tubal are formed from  a
root sifnifying to fow, run, go forth, perhaps blow, from which comes
5n%  the blast or trumpet-note of joy and release.  Accordingly all
sorts of going forth, that were suitable to the life of a nomad, seenm to
have distinguished this family.  The addition of Cain to the name of
Tubal may have been a memorial of his ancestor, or an indication of
his pursuit. Tubal of the spear or lance may have been his familiar
designation.  The making of tents implies some skill in carpentry, and
also in spinning and weaving. The working in brass and iron furnishes implements for war, hunting, or husbandry.  The construction
of musical instruments shows considerable refinement in carving and
moulding wood. INaamah, the lovely, seems to be mentioned on
account of her personal charms.
23, 24. In this friagment of ancient song, we have Lanmek, under the
strong excitement of having slain a man in self-defence, reciting to his
wives the deed, and at the same time comforting them and himself
with the assurance that if Cain the murderer would be avenegd sevenfold, he the manslayer in self-defence would be avenged seventy and
seven fold. This short ode has all the characteristics of the most perfect
Hebrew poetry.  Every pair of lines is a specimen of the Hebrew




160                   THE LINE OF CAIN.
parallelism or rhythm of sentiment and style. They all belong to the
synthetic, synonymous, or cognate parallel, the second member reiterating with emphasis the first. Here we observe that Lamek was a
poet; one of his wives was probably a songstress, and the other had a
taste for ornament. One daughter was the lovely, and three sons were
the inventors of most of the arts which sustain and embellish life. This
completes the picture of this remarkable family.
It has been noticed that the inventive powers were more largely developed in the line of Cain than in that of Sheth. And it has been
su,,ested that the worldly character of the Cainites accounts for this.
The Shethites contemplated the higher things of God, and therefore
paid less attention to the practical arts of life. The Cainites, on the
other hand, had not God in their thoughts, and therefore gave the more
heed to the requisites and comforts of the present life.
But besides this the Cainites, penetrating into the unknown tracts
of this vast common, were compelled by circumstances to turn their
thoughts to the invention of the arts by which the hardships of their
condition might be abated. And as soon as they had conquered the
chief difficulties of their new situation, the habits of industry and mental activity which they had acquired were turned to the embellishments of life.
We have no grounds, however, for concluding that the descendants
of Cain were as yet entirely and exclusively ungodly on the one hand,
or on the other that the descendants of Sheth were altogether destitute of inventive genius or inattentive to its cultivation.  With the
exception of the assault that seemed to have provoked the homicidal
act of Lamek, and the bigamy of Lamek himself, we find not much to
condemn in the recorded conduct of the race of Cain; and in the names
of some of them we discover the remembrance and recognition of God.
lHabel had a keeper of cattle before Jabal. The Cainites were also
an older race than the Shethites. And when Noah was commissioned
to build the ark, we have no reason to doubt that he was qualified in
some measure by natural ability and previous training for such a task.
The line of Cain is traced no further than the seventh generation
from Adam. We cannot tell whether there were any more in that
line before the flood. The design of tracing it thus far, is to point out
the origin of the arts of life, and the first instances of bigamy and
homicide in self-defence.




GEN. IV. 25, 26.                  161
XX. SHETH. - Gen. iv. 25. 26.
25. t' Sheth, placed, put.
26. t5i:X Enosh, man, sickly. =t:  amp means, 1st, to call an object by its name (Is. xl. 26, xliii. 1, xlv. 3, 4); 2d, to call an object by
the name of another, who is the parent, leader, husband, owner (Num.
xxxii. 42; Judg. xviii. 29; Ps. xlix. 12; Is. xliii. 7, xliv. 5, xlviii.
1; lxv. 1); 3d, to proclaim the name of (Ex. xxxiii. 19, xxxv. 5,
6); 4th, to call upon the name of God, to address him by his proper
name with an audible voice in the form of prayer. This is the most
common meaning of the phrase. In this sense it is followed by Jehovah as the proper name of the true God among the Hebrews. It is
not to be forgotten that names were still significant, at this early period.
25. And Adam  knew again his wife; and she bare a son,
and called his name Sheth.  For God hath given me another
seed instead of Habel, whom  Cain slew.  26. And to Sheth
himself also was born a son; and lie called his name Enosh.
Then was it begun to call upon the name of the LORD. ~ 4.
This passage completes the account of Adam's family. Henceforth
we generally meet with two parallel lines of narrative, as the human
family is divided into two great branches, with opposing interests and
tendencies. The main line refers to the remnant of the race that are
on terms of open reconciliation with God; while a collateral line notes
as far as necessary the state of those who have departed from the
knowledge and love of the true God.
25. The narrative here reverts to a point subsequent to the death
of Habel, when another son is born to Adam, whom his mother Eve
regards as a substitute for Habel, and names Sheth in allusion to that
circumstance. She is in a sadder, humbler frame than when she
named her first-born, and therefore does not employ the personal name
of the Lord. Yet her heart is not so much downcast as when she
called her second son a breath. Her faith in God is sedate and pensive, and hence she uses the more distant and general term Elohimn,
God.
Yet there is a peculiar significance in the form of expression she
21




162                         SHETH.
employs. For God hath given me another seed instead of Habel. He
is to be instead of Habel, and God-fearing like Habel. Far above this
consideration, God hath given him. This son is from God. She
regards him as God's son. She receives this gift from God, and in
faith expects him to be the seed of God, the parent of a godly race.
Her faith was not disappointed.  His descendants earn the name of
the sons of God. As the ungodly are called the seed of the serpent,
because they are of his spirit, so the godly are designated the seed of
God, because they are of God's Spirit. The Spirit of God strives and
rules in them, and so they are, in the graphic language of Scripture,
the sons of God (Gen. vi. 1).
26. A son is born to Sheth also, whom he calls Enosh. In this
name there is probably an allusion to the meaning of sickliness and
dependence which belongs to the root. These qualities were now
found to be characteristic of man in his present state.
The closing sentence signalizes a remarkable event, which took
place at the birth of Enosh, about two hundred and forty years after
the creation of Adam.  Then was it begun to call upon the nasme of
the Lord. The solemn invocation of God by his proper name in audible and social prayer and praise is'the most usual meaning of the
phrase now before us, and is to be adopted unless there be sonmething
in the context or the circumstances demanding another meaning. This
involves also the first of the meanings given above, as we call God by
his name in oral worship. It includes the third in one of its forms, as
in praise we proclaim the name of our God. And it leads to the second, as those who call on the name of the Lord are themselves called
the children of God.
Some change is here intimated in the mode of approaching God in
worship. The gist of the sentence, however, does not lie in the name
Jehlovah. For this term was not then new in itself, as it was used by
Eve at the birth of Cain; nor was it new in this connection, as the
phrase now appears for the first time, and Jehovah is the ordinary
term employed in it ever afterwards to denote the true God. As a
proper name, Jehovah is the fit and customary vword to enter into a
solemn invocation. It is, as we have seen, highly significant. It
speaks of the Self-existent, the Author of all existing things, and in
particular of man; the Self-manifest, who has shown himself merciful
and gracious to the returning penitent, and with him keeps promise
and covenant.  Hence it is the custom itself of calling on the name of
Jehovah, of addressing God by his proper name, which is here said to
have been commenced.




GEN. IV. 25-26.                    163
At first sight, with our habits and associations, it seems a very
strange thing that calling upon the name of the Lord should only begin
two hundred and forty years after the creation of man. But let us
endeavor to divest ourselves of these limitations, and rise to the primeval simplicity of man's thoughts in regard to God. We read of God
speaking to man in paradise, but not of man speaking to God. In the
examination that preceded the sentence passed upon the transgressors,
we hear Adam and Eve replying to the questions of God, but not
venturing to open a conversation with the M[ost High. If the feeling
of reverence and solemn awe did not permit such a liberty before the
fall, much more would the superadded sense of guilt after that event
restrain man from making any advances toward the infinitely holy
Being whom he had so wantonly offended. The rebuking examination, the judicial sentence, and the necessary execution of this sentence
in its preliminary form, were so prominent and impressive as to throw
into the background any intimations of the divine mercy with which
they were accompanied. The latter, however, were not unnoticed, or
without a salutary effect on the primeval pair. Adam believed the indications of mercy, whether in word or deed, which God gave him.
Faith was prompt and natural in that early stage of comparative nearness to God, to his manifest presence and his conspicuous wonders of
creative power. It was also a native tendency of the human breast,
and would be so still, had we not become so sophisticated by education
that doubt has come to be the prominent attitude of our minds. This
faith of the first pair led to confession; not directly, however, to God,
but indirectly in the names Adam gave his wife, and Eve her first-born
son. Here humble, distant, self-condemning faith solilloquizes, or, at
most, the penitent pair converse in humble hope about the mercy of
the Most High.
The bringing of an offering to God was a step in advance of this:
penitent, humble, submissive, self-accusing faith. It was the exact
counterpart and representation by a well-devised symbol of the nature
of the offerer's faith. It was therefore a confession of faith and certain accompanying feelings towards God by a symbolic.act. It was
quite natural that this mute sign should precede the actual address.
The consequences, however, of the approach of Cain and Habel were
calculated to deepen again the feeling of dread, and to strike the on-.
looker dumb in the presence of the High and Holy One. Still would'
this be so in that infantile state of man when one thought would take'
full possession of the soul, until another was plainly and directLy




164                         SHETH.
brought before the attention. In this simple, unsophisticated state of
the penitent, we can conceive him to resign himself passively to the
merciful will of that 3Iaker whom he has grievously offended, without
venturing to breathe a wish or even to lift up a note of thanksgiving.
Such mute acquiescence in the divine will for two hundred and forty
years was well-befitting the humble penitents of that infantile age,
standing in solemn awe under a sense of their own demerit and of the
infinite holiness of the M:ajesty on high. There were even an eloquent
pathos and power in that tacit reverence fitted to move the heart of
the All-searching Spirit more than ten thousand voices less deeply penetrated with a sense of the guilt of sin and the beauty of holiness.
At length, however, Sheth was given to Eve, and accepted by her as
a substitute for Habel.  Enosh, the child of sorrow, was born to him.
Collateral with this line of descent, and all the anxieties and wants
which it involved, was the growth of a class of men who were of the
spirit of Cain, and receded further and further from God. In these
circumstances of growing iniquity on the one hand, and growing faith
on the other, believing reason comes to conceive the full import of the
mercy of God, freely and fully accepts of pardon, and realizes the
peace and privilege which it bestows.  Growing man now comprehends all that is implied in the proper name of God, Jehovah, the author of being, of promise, and of performance.  He fidts a tongue, and
ventures to express the desires and feeling3 that have been long pent
up in his breast, and are now bursting for utterance.  These petitions
andl confessions are now made in an audible voice, and with a holy
urgency and courage rising above the depressing sense of self-abasement to the: confidence of peace and gratitude. These adorations are
also presented in a social capacity, and thereby acquire a public notoriety. The father, the elder of the house, is the master of words, and
he becomes the spokesman of the brotherhood; in this new relationship
into which they have spontaneously entered with their Father in
heaven. The spirit of adoption has prompted the confiding and endearinlg terms, Abba, _Father, and now the winged words ascend to
heaven, conveying the adoration-s and aspirations of the assembled
saints. The new form of worship attracts the attention of the early
world, and the record is made, " Then began they to. call upon the
name of the Lord," that keepeth covenant and mercy.
Here we perceive that the holy race has passed beyond its infancy.
It has learned to speak with God in the language of faith, of conscious
acceptance, of freedom, of hope, of love. This is a far nobler attain



GEAN. IV. 25-26.                    165
ment than the invention of all the arts of life. It is the return from
that revulsive dread with which the conscious sinner shrank back from
the felt holiness of God. It is the drawing of the divine mercy and
love let into the penitent soul, by which it has come to itself, and taken
courage to return to the merciful Jehovah, and speak to him the language of penitence, of confession, of gratitude. These believing penitents, chiefly it is to be supposed in the line of Sheth, of which this
paragraph speaks, began to be distinguished as the followers of the
Lord; whereas others at the same time had forgotten the Lord, and
renounced even the form of reverence for him. The seed of the woman was now distinguished from the seed of the serpent. The latter
are in a spiritual sense called the seed of the serpent, because they
cling to the principles of the tempter; and the former may in the same
sense be designated the seed or sons of God, because they follow after
him as the God of mercy and truth. Thus the lamentable fact obtrudes itself upon our view that a portion of the human family have
persisted in the primeval apostasy, and are no longer associated with
their fellows in acknowledging their common Maker.
The progress of moral evil in the antediluvian world was manifested
in fratricide, in going out from the presence of the Lord, in personal
violence, and in polygamy. The first is the normal character of all
murder; the second gave scope for the third, the daring and presumptuous violence of the strong; and the fourth ultimately led to an almost
total corruption of manners. It is curious to observe that ungodliness,
in the form of disobedience and departure from God and therefore of
the practical breach of the first commandment, and unrighteousness in
the form of murder, the crime of masterful passion and violence, which
is the transgression of the first commandment concerning our neighbor, are the starting-points of sin in the world. They do not seem
to have yet reached idolatry and adultery.  This appears to point
out that the prohibitions into which the law is developed in the ten
commandments are arranged in the order of time as well as of nature.
The preceding chapters, if written in substance by Adam, formed
the primeval Bible of mankind. But, whether written at that time or
not, they contain the leading facts which occurred in the early history
of man in relation to his Maker. These facts were well known to the
antediluvian world, and formed the rule by which it was to be guided
in approaching to God, presenting to him an acceptable offering, calling
upon his name, and so walning with him in peace and love. Here we
have all the needful germs of a gospel for the infantile race. If we




166                        SHETH.
ask why they were not effectual, the answer is at hand. They were
effectual with a few, and are thereby proved sufficient to recover man
from sin, and vindicate the mercy of God. But the All-wise Being,
who made man a moral agent, must thoroughly guard his freedom,
even in the dealings of mercy. And in the folly and madness of their
self-will, some will revolt more and more. The history was written
for our learning. Let its lessons be pondered. Let the accumulated
experience of bygone wanderings recorded in the book of God be our
warning, to return at length with our whole heart to our merciful
Father.




SECTION V.- THE LINE TO NOAH.
XXI. THE LINE OF SHETH.- Gen. v.
1. n't writing, a writing, a book.
9. II.re Qenan, possessor, or spearsman.
12. Cb      M b. M q ~ 3ahalalel, praise of El.
15. U t 1 Jered, going down.
21. ti~.rv Methushelach, man of the missile.
29. ta Noach, rest, cri sigh; repent; pity; comfort oneself; be revenged.
32. t:. Shem, name, fame; r. be high. t:t Cham, hot. rn. Japheth,
spreading; r. spread out.
V. 1. This is the book of the generations of man. In the
day that God created man, in the likeness of God made he
him. 2. 3ale and female created he them; and blessed them,
and called their name man, in the day of their being created.
3. And Adam lived thirty and a hundred years, and begat (a
son) ill his likeness, after his image; and he called his name
Sheth. 4. And the days of Adam, after he begat Shetl, were
eight hundred years; and he begat sons and daughters.  5.
And all the days of Adam that he lived were nine hundred and
thirty years; and he died.
6. And Sheth lived five and a hundred years, and begat
Enosh.  T. And Sheth lived, after he begat Enosh, seven and
eight hundred years, and begat sons and daughters.  8. And
all the days of Sheth were twelve and nine hundred years; and
he died.                       ~ 6.
9. And Enosh lived ninety years, and begat Kenan. 10.
And Enosh lived, after he begat Kenan, fifteen and eight hun



168                 LINE TO NOAH.
dred years, and begat sons and daughters. 11. And all the
days of Enosh were five and nine hundred years; and he
died.                      ~ 7.
12. And Kenan lived seventy years, and begat Mahalalel. 13.
And Kenan lived, after he begat Mahalalel, forty and eight
hundred years, and begat sons and daughters. 14. And all
the days of Kenal were ten and nine hundred years; and he
died.                       ~ 8.
15. And Mahalalel lived five and sixty years and begat
Jared. 16. And Mahalalel lived, after he begat Jared, thirty
and eight hundred years, and begat sons and daughters. 17.
And all the days of Mahalalel were five and ninety and eight
hundred years; and he died.           ~ 9.
18. And Jared lived two and sixty and a hundred years,
and begat Henok. 19. And Jared lived, after he begat Henok,
eight hundred years, and begat sons and daughters. 20. And
all the days of Jared were two and sixty and nine hundred
years; and he died.               ~ 10.
21. And Henok lived five and sixty years, and begat M3ethushelah. 22. And Henok walked with the God, after he begat
Methushelah, three hundred years, and begat sons and daughters. 23. And all the days of Henok were five and sixty and
three hundred years. 24. And Henok walked with the God;
and he was not, for God took him.        ~ 11.
25. And Methushelah lived seven and eighty and a hundred
years, and begat Lamek. 26. And Methushelah lived, after he
begat Lamek, two and eighty and seven hundred years, and
begat sons and daughters. 27. And all the days of Methushelah were nine and sixty and nine hundred years; and he
died.                      ~ 12,
28. And Lamek lived two and eighty and a hundred years,
and begat a son. 29. And lie called his name Noah; saying:
This shall comfort us in our work and the toil of our hands,
from the soil which the Lord hlath cursed. 30. And Lamek




GEN. v.                       169
lived, after lie begat Noah, five and ninety and five hundred
years, and begat sons and daughters.  31. And all the days
of Lamek were seven and seventy and seven hundred years;
and he died.                       ~ 13.
32. And Noah was the son of five hundred years; and Noah
begat Shem, Ham, and Japheth.
We now enter upon the third of the larger documents contained in
Genesis. The first is a diary, the second is a history, the third a
genealogy. The first employs the name Elohim exclusively; the second uses Jehovah Elohim in the second and third chapters, and Jehovah usually in the fourth; the third has Elohim in the first part, and
Jehovah in the second part. The name Elohim is employed in the
beginning of the chapter with a manifest reference to the first document, which is here quoted and abridged.
This chapter contains the line from Adam to Noah, in which are
stated some common particulars concerning all, and certain special
details concerning three of them.  The genealogy is traced to the
tenth in descent from Adam, and terminates with the flood. The
scope of the chapter is to mark out the line of faith and hope and
holiness from Adam, the first head of the human race, to Noah, who
became eventually the second natural head of it.
1, 2. These verses are a recapitulation of the creation of man. The
first sentence is the superscription of the new piece of composition
now before us. The heading of the second document was more comprehensive. It embraced the generations, evolutions, or outworkings of
the skies and the land, as soon as they were called into existence, and
was accordingly dated from the third day.  The present document
confines itself to the generations of man, and commences, therefore,
with the sixth day. The generations here are literal for the most
part, though a few particulars of the individuals mentioned are recorded. But taken in a large sense this superscription will cover the
whole of the history in the Old and New Testaments. It is only in the
prophetic parts of these books that we reach again in the end of things
to the wider compass of the heavens and the earth (Isa. lxv. 17;
2 Pet. iii. 13; Rev. xxi. 1). Then only does the sphere of history
enlarge itself to the pristine dimensions in the proper and blessed
sense, when the second Adam appears on earth, and re-connects
heaven and earth in a new, holy, and everlasting covenant.
22




170                     LINE TO NOAH.
The present superscription differs from the former one in the introduction of the word'nr book. There is here some ground in the text
for supposing the insertion by Moses of an authentic document, handed
down from the olden time, in the great work which he was directed to
compose. The chapter before us could not have been completed, indeed, till after the birth of Shem, Ham, and Japheth. But if we
except the last verse, there is no impossibility or improbability in its
being composed before the deluge.
The invention of writing at that early period is favored by some
other circumstances connected with these records. We cannot say
that it is impossible for oral tradition to preserve the memory of
minute transactions, - sayings, songs, names, and numbers of years up
to a thousand, - especially in a period when men's lives exceeded nine
hundred years. But we can easily see that these details could be much
more easily handed down if there was any method of notation for the
help of the memory.  The minute records of this kind, therefore,
which we find in these early chapters, though not very numerous,
afford a certain presumption in favor of a very early knowledge of the
art of writing.
2. And called their name man.  This name seems to connect man
(in~) with the soil from which he was taken (Qoa   Gen. ii. 7). It is
evidently a generic or collective term, denoting the species.  God, as
the maker, names the race, and thereby marks its character and purpose.
3-5. In the compass of these three verses the course of Adam's life
is completed. And after the same model the lines of all his lineal
descendants in this chapter are drawn up. The certain particulars
stated are the years he lived before the birth of a certain son, the
number of years he afterwards lived during which sons and daughters
were born to him, and his death. Two sons, and most probably several daughters, were born to Adam before the birth of Sheth. But
these sons have been already noticed, and the line of Noah is here
given. It is obvious, therefore, that the following individuals in the
genealogy may, or may not, have been first-born sons. The stated
formula, and lhe died, at the close of each life except that of Henok, is
a standing demonstration of the effect of disobedience.
The writer, according to custom, completes the life of one patriarch
before he commences that of the next; and so the first event of the
following biography is long antecedent to the last event of the preceding one.  This simply and clearly illustrates the law of Hebrew
narrative.




GEN. V.                         171
The only peculiarity in the life of Adam is the statement that his
son was in his likeness, after his image. This is no doubt intended to
include that depravity which had become the characteristic of fallen
man. It is contrasted with the preceding notice that Adam was originally created in the image of God. If it had been intended merely to
indicate that the offspring  was of the same species with the parent, the
phrase, after his kind (.wng), would have been employred, as in the
first chapter.  This is one of the mysteries of the race, when the head
of it is a moral being, and has fallen. His moral depravity, affecting
the essential difference of his nature, descends to his offspring.
As this document alludes to the first in the words, in the clay of God's
creating man, in the likeness of God made he him, quotes its very
words in the sentence, male and female created he them, refers to the
second in the words, and called their name man (Gen. ii. 7), and also
needs this second for the explication of the statement that the offspring
of man bore his likeness, it presupposes the existence and knowledge
of these documents at the time when it was written. If it had been
intended for an independent work, it would have been more full and
explanatory on these important topics.
21-24. The history of the Shethite Henok is distinguished in two
respects: F7irst, after the birth of Methushelah, he walked with the
God. Here fbr the first time we have God (eri'$~) with the definite
article, with which it occurs more than four hundred times. By this
he is emphatically distinguished as the God, now made known by his
acts and manifestations, in opposition to atheism, the sole God in opposition to polytheism, and the true God in opposition to all false gods
or notions of God. It is possible that in the time of Henok some had
forsaken the true Gocl, and fallen into various misconceptions concerning the Supreme Being. His walking with the God is a hint that
others were walking without this God.
The phrase "walked with God" is rendered in the Septuagint
EVr'pprE T - zS %, pleased God, and is adduced in the Epistle to the
Hebrews (ii. 5, 6) as an evidence of Henok's faith. Walking with
God implies community with him in thought, word, and deed, and is
opposed in Scripture to walking contrary to him. We are not at liberty to infer that Henok was the only one in this line who feared God.
But we are sure that he presented an eminent example of that faith
which purifies the heart and pleases God.
IHe made a striking advance upon the attainment of the times of his
ancestor Sheth. In. those days they began to call upon the name of




172                     LINE TO NOAH.
the Lord. Now the fellowship of the saints with God reaches its
highest form, - that of walking with him, doing his will and enjoying
his presence in all the business of life. Hence this remarkable servant
of God is accounted a prophet, and foretells the coming of the Lord to
judgment (Jude 14, 15). It is further to be observed that this most
eminent saint of God did not withdraw from the domestic circle, or the
ordinary duties of social life. It is related of him as of the others,
that during the three hundred years of his walking with God l-e begat
sons and daughters.
Sccondly, The second peculiarity of Henok was his translation.
This is related in the simple language of the times. And hie was not,
for God took hinm; or, in the version. of the Septuagint, " and he was
not found, for God trbanslated him."  Hence in the New Testament it
is said, -Heb. xi. 5, 1' By faith Enoch was translated, that he should not
see death."  This passage is important for the interpretation of the
phrase..r..  Kat ovX EVplcKE70, and Ce Was not (found).  It means, we
perceive, not absolutely, he was not, but relatively, he was not extant
in the sphere of sense. if this phrase do not denote annihilation, much
less does the phrase "and he died."  The one denotes absence from
the world of sense, and the other indicates the ordinary way in which
the soul departs from this world. Here, then, we have another hint
that points plainly to the immortality of the soul (see on Gen. iii.
22).
This glimpse into primeval life furnishes a new lesson to the men
of early times and of all succeeding generations. An atonement was
shadowed forth in the offering of Habel. A voice was given to the
devout feelings of the heart in the times of Sheth.  And now a walk
becoming one reconciled to God, calling upon his name, and animated
by the spirit of adoption, is exhibited.  Faith has now returned to God,
confessed his name, and learned to walk with him. At this point God
appears and gives to the antediluvian race a new and conclusive token
of the riches and power of mercy in counteracting the effects of sin in
the case of the returning penitent. 1-Jenok does not die, but lives;
and not only lives, but is advanced to a new stage of life, in which all
the power and pain of sin are at an end forever.  This crowns and
signalizes the power of grace, and represents in brief the grand finale
of a life of faith. This renewed man is received up into glory without
going through the intermediate steps of death and resurrection. If we
omli;t the violent end of lHabel, the only death on record that precedes
the translation of HTenok is that of Adamt. It would have been incon



GEN. V.                         173
gruous that he who brought sin and death into the world should not
have died. But a little more than half a century after his death, Henok
is wafted to heaven without leaving the body. This translation took
place in the presence of a sufficient number of witnesses, and furnished
a manifest proof of the presence and reality of the invisible powers.
Thus were life and immortality as fully brought to light as was necessary or possible at that early stage of the world's history. Thus was
it demonstrated that the grace of God was triumphant in acco-mplishing the final and full salvation of all who returned to God. The process might be slow and gradual, but the end was now shown to be sure
and satisfactory.
25-27. MEethushelah is the oldest man on record. He lived to be
within thirty-one years of a thousand, and died in the year of the
flood.
28-31. In the biography of Lamek the name of his son is not only
given, but the reason of it is assigned. The parents were cumbered
with the toil of cultivating the ground.  They looked forward with
hope to the aid or relief which their son would give them in bearing
the burden of life, and they express this hope in his name. In stating
the reason of the name, they employ a word which is connected with
it only by a second remove. t.m and tn? are stems not immediately
connected; but they both point back to a common root n: signifying to
sigh, breathe, rest, lie down.
This is only another recorded instance of the habit of giving names
indicative of the thoughts of the parents at the time of the child's birth.
All names were originally significant, and have still to this day an
import.  Some were given at birth, others at later periods, from some
remarkable circumstance in the individual's life. Hence many characters of ancient times were distinguished by several names conferred
at different times and for different reasons. The reason of the present
name is put on record simply on account of the extraordinary destiny
which awaited the bearer of it..
~Thich the Lord math cursed.  Here is another incidental allusion to
the second document, without wlich it would not be intelligible. If
the present document had been intended to stand alone, this remark
would have had its explanation in some previous part of the narrative.
32. And N;oah was the son of cve hundcred years. A man is the son
of' a certain year, in and up to the close of that year, but not beyond
it. Thus iNoah was in his six hundredth year when he was the son of
six hundred years (Gen. vii. 11, 6), and a child was circumcised on




174                   THE LINE TO NOAH.
the eighth day, being then the son of eight days (Lev. xii. 3; Gen.
xvii. 12).
When the phrase indicates a point of time, as in Lev. xxvii.,
it is the terminating point of the period in question.  The first part
only of the biography of Noah is given in this verse, and the remainder will be furnished in due time and place. Meanwhile iNoah is connected with the general history of the race, which is now to be taken
up.  His three sons are mentioned: because they are the ancestors of
the postdiluvian race. This verse, therefore, prepares for a continuation of the narrative, and therefore implies a continuator or compiler
who lived after the flood.
From the nunbers in this chapter it appears that the length of human
life in the period before the deluge -was ten times its present average.
This has seemed incredible to some, and hence they have imagined
that the years must have consisted of one month, or at least of a smaller
number than twelve.  But the text will not admit of such amendment
or interpretati:Jon.  In the account of the deluge the tenth month is
mentioned, and sixty-one days are afterwards indicated before the beginning of the next year, whence we infer that the primeval year consisted of twelve lunar months at least.  But the seemingly incredible
in this statement concerLning the longevity of the men before the flood,
will be turned into the credible if we reflect that man was made to be
immortal.  His constitution was fitted for a perpetuity of life, if only
supplied with the proper nutriment.  This nutriment was provided in
the tree of life. But man abused his liberty, and forfeited the source
of perpetual life. Nevertheless, the primeval vigor of an unimpaired
constitution held out for a comparatively long period.  After the deluge, however, through the deterioration of the climate and the soil, and
perhaps much more the degeneracy of man's moral and physical being,
arising from the abuse of his natural propensities, the average length
of human life gradually dwindled down to its present limits.  Human
physiology, founded upon the present data of man's constitution, may
pronounce upon the duration of his life so long as the data are the
same; but it cannot fairly affirm  that the data were never different
from what they are at present. MI-eanwhile, the Bible narrative is in
perfect keeping with its own data, and is therefore not to be disturbed
by those who still accept these without challenge.
The following table presents the age of each member of this genealogy, when his son and successor was born, and when he himself died,




GEN. V.                                175
as they stand in the Hebrew  text, the Samaritan Pentateuch, the Septuagint, and Josephus:
iEBREW.   SAM. PENT. SEPTUAGINT. JOSEPHUS.          DATE.
Son's  Own  Son's  Own  Son's  Own  Son's  Own   Of    Of
Birth. Death. Birth. Death. Birth. Death. Birth. Death. Birth. Death.
1. Adam..   130   930   130   930   230   930   230   930  0   930
2. Sheth..   105   912   105   912   205   912   205   912   130  1042
3. Enosh...   90   905    90   905   190   905   190   905   235  1140
4. Kenan...   70   910    70   910   170   910   170   910   325  1235
5. Mahalalel.   65   895    65   895   165   895   165   895   395  1290
6. Jared..  162   962    62   847   162   962   162   962   460  1422
7. Henok..   65   365    65   365   165   365   165   365   622   987
8. Methuselah  187   969    67   720   187   969   187   969   687  1656
9. Lamek..  182   777    53   653   188   753   182   777   874 1651
10. Noah...  500   950   500   950   500   950   500   950  1056  2006
100         100          100          100
Deluge.. 1656          1307        2262         2256
On comparing the series of numbers in the Hebrew with those in
the Samaritan, the Septuagint, and Josephus, it is remarkable that we
have the main body of the original figures in all.  In the total ages of
the first five and the seventh, and in that of Noah at the flood, they all
agree.  In those of the sixth and eighth, the Hebrew, Septuagint, and
Josephus agree.  In that of the ninth, the Hebrew and Josephus agree,
while the Samaritan and Septuagint differ from  them  and from  each
other.  On examining the figures of the Samaritan, it appears that the
sixth, eighth, and ninth total ages would have reached beyond the flood,
if the numbers found in the other authorities had been retained.  And
they are so shortened as to terminate all in the year of the flood.  This
alteration  betrays design.  The totals in the Hebrew, then, have by
far the preponderating authority.
Of the numbers before the birth of a successor, which are chiefly
important for the chronology, the units agree in all but Lamek, in regard to whom  the Hebrew and Josephus agree, while the Samaritan
and the Septuagint differ from them  and from each other.  The tens
agree in all but two, MI.Iethushelah and Lamek, where the Hebrew, the
Septuagint, at least in the Codex Alex., and Josephus agree, while the
Samaritan differs from them all. In the hundreds a systematic and




176                 TiE GROWTT  OF SIN.
designed variation occurs. Still they agree in Noah. In Jared, Methushelah, and Lamek, the Hebrew, Septuagint, and Josephus agree in
a number greater by a hundred than the Samaritan. In the remaining six the Hebrew and Samaritan agree; while the Septuagint and
Josephus agree in having a number greater by a hundred. On the
whole, then, it is evident that the balance of probability is decidedly in
favor of the Hebrew. To this advantage of concurring testimonies
are to be added those of being the original, and of having been guarded
with great care. These grounds of textual superiority may be supported by several considerations of less weight. The Samaritan and
the Septuagint follow a uniform plan; the Hebrew does not, and
therefore has the mark of originality. Josephus gives the sum total to
the deluge as two thousand six hundred and fifty-six years, agreeing
with the total of the Hebrew in three figures, with that of the Septuagint only in two, and with that of the Samaritan in none. Some MISS.
even give one thousand six hundred and fifty-six, which is the exact
sum of the Hebrew numbers. Both these readings, moreover, differ
from the sum of' his own numbers, which itself agrees with the Hebrew
in two figures and with the Septuagint in the other two. This looks
like a studied conformation of the figures to those of the Septuagint, in
which the operator forgot to alter the sum total. We do not at present
enter into the external arguments for or against the Hebrew  text.
Suffice it to observe, that the internal evidence is at present clearly in
its favor, so far as the antediluvian figures go.
XXII. THE GROWTH OF SIN. -Gen. vi. 1-8.
3. ]~i. be down, strive, subdse, judge. tbnr  inasmucl, as also. The
rendering in t/heir error requires the pointing =,'t,  and the plural
form of the following  pronoun. It is also unknown to the Septuagint.
4. ti%.r. assailants, fellers, men of violence, tyrants.
VI. 1. And it came to pass, when manll began to multiply
on the face of the soil, that daughters were born to them.  2.
And the sons of God saw the daughters of man that they were
goodly, allnd they took to them wives of all whom  they chose.




GEN. VI. 1-8.                    177
3. And the LORD said, My Spirit shall not strive with man forever, inasmuch as he is also flesh; and his days shall be a
hundred and twenty years.  4. The giants were in the earth
in those days; and also after that, when the sons of God went
in unto the daughters of man and they bare to them, these
were the heroes, who were of old men of renown.   1T 10.
5. And the LORD saw that the evil of man was great in the
earth, and every imagination of the thoughts of his heart was
only evil every day.  6. And. it repented the LORD that he had
made man on the earth, and he was grieved at his heart.  7.
And the LORD said, I will wipe away man whom I have created
from off the face of the soil; from man to cattle to creeper and to
the fowl of the sky; for it repenteth me that I have made them.
S. And Noah found grace in the eyes of the LORD. 2,Tr~1 11.
Having traced the line of descent from Adam through Sheth, the
seed of God, to N5oah, the author proceeds to describe the general
spread and growth of moral evil in the race of man, and the determination of the Lord to wipe it away ffirom the face of the earth.
1-4. There are two stages of evil set forth in this passage, — the
one contained in the present. four verses, and the other in the following.
The former refers to the apostasy of the descendants of Sheth, and the
cause and consequences of it. When man began to multiply, the separate families of Cain and Sheth would come into contact. The
daughters of the stirring Cainites, distinguished by the graces of nature, the embellishments of art, and the chams of music and song, even
though destitute of the loftier qualities of likemindedness with God,.
would attract attention and prompt to unholy alliances. The phrase
sons of God, means an order of intelligent beings who retain the purity
of moral character originally communicated, or subsequently restored,
by their Creator. They are called the sons of God, because they have
his spirit or disposition. The sons of God mentioned in Job xxxviii.
7, are an order of rational beings existing before the creation of man,.
and joining in the symphony of the universe, when the earth and all
things were called into being. Then all were holy, for all are styled
the sons of God. Such, however, are not meant in the present passage.
For they were not created as a race, have no distinction of sex, and
23




178                 THE GROWTH OF SIN.
therefore no sexual desire; they " neither marry nor are given in marriage " (Anat. xxii. 30). It is contrary to the law of nature for different species even on earth to cohabit in a carnal way; much more
for those in the body, and those who have not a body of flesh.  Moreover, we are here in the region of humanity, and not in the sphere of
superhuman spirits; and the historian has not given the slightest intimation of the existence of spiritual beings different from man.
The sons of God, therefore, are those who are on the Lord's side,
who approach him with duly significant offerings, who call upon him
by his proper name, and who walk with God in their daily conversation. The figurative use of the word son to denote a variety of relations incidental, and moral as well as natural, was not unfamiliar to the
early speaker. Thus Noah is called the son of five hundred yecrs
(Gen. v. 32). Abraham calls Eliezer,nrm —z son of my house (Gen. xv.
3). The dying Rachel names her son Ben-oni, son of my sorrow,
while his father called hiim Benjamin, son of thy right hand (Gen. xxxv.
18). An obvious parallel to the moral application is presented in the
phrases the seed of the wooman and the seed of the serpent.  The
word generations (nSiq.n v. 1) exhibits a similar freedom and elasticity of meaning, being applied to the whole doings of a rational being,
and even to the physical changes of the material world (Gen. ii. 4).
The occasion for the present designation is furnished in the remark of
Eve on the birth of Shekh.  God hath given me another seed instead
of I-label. Her son Sheth she therefore regarded as the son of God.
Accordingly, about the birth of his son Enosh, was begun the custom of
calling upon the name of the Lord, no doubt in the family-circle of
Adam, with whom Sheth continued to dwell. And Enok, the seventh
from Adam in the same line, exhibited the first striking example of a
true believer walking with God in all the intercourse of life. These
descendants of $heth, among whom were also Lamek who spoke of the
Lord, and Noah who walked with God, are therefore by a natural
transition called the sons of God, the godlike in a moral sense, being
born of the Spirit, and walking not after the flesh, but after the Spirit
(Ps. lxxxii. 6; Hos. ii. 1).
Some take the daughtcers of macn to be the daughters of the Cainites
only. But it is sufficient to understand by this phrase, the daughters
of man in general, without any distinction of a moral or spiritual kind,
and therefore including both Cainite and Shethite females. Anld they
took them wives of all whom they chose. The evil here described is
that of promiscuous intermarriage, without regard to spiritual character.




GEN. VI. 1-8.                      179
The godly took them wives of all; that is, of the ungodly as well
as the godly families, without any discrimination. "Whom  they
chose," not for the godliness of their lives, but for the goodliness of
their looks. Ungodly mothers will not train up children in the way
they should go; and husbands who have taken the wrong step of marrying ungodly wives cannot prove to be very exemplary or authoritative fathers. Up to this time they may have been consistent as the
sons of God in their outward conduct. But a laxity of choice proves a
corresponding laxity of principle. The first inlet of sin prepares the
way for the flood-gates of iniquity. It is easy to see that now the degeneracy of the whole race will go on at a rapid pace.
3..2yj Spirit, in contradistinction to the spirit of disobedience which,
by the fall, obtained entrance into the soul of man. Shall not strive
with man forever. To strive (3~) is to keep down, rule, judge, or
strive with a man by moral force.  From this passage we learn that the
Lord by his Spirit strives with man up to a certain point. In this
little negative sentence streams out the bright light of God's free and
tender mercy to the apostate race of man. He sends his Spirit to irradiate the darkened mind, to expostulate with the conscience, to prompt
and strengthen holy resolve, and to bring back the heart, the confidence,
the affection to God. He effects the blessed result of repentance towards God in some, who are thus proved to be born of God. But it
is a solemn thought that with others he will not strive perpetually.
There is a certain point beyond which he will not go, for sufficient
reasons known fully to himself, partly to us. Two of these we are to
notice for our instruction:  First, he will not touch the free agency of
his rational creatures. He can put no force on the volitions of men.
An involuntary or compulsory faith, hope, love, obedience, is a contradiction in terms; and anything that could bear the name can have no
moral validity whatsoever.  Secondly, after giving ample warning, instruction, and invitation, he will, as a just judgment on the unbelieving
and the impenitent, withdraw his Spirit and let them alone. The antediluvian world was fast approaching to this point of final perversity
and abandonment.
Inasmuch as he is also flesh, in contradistinction to spirit, the breath
of life which the Almighty breathed into his nostrils. These two parts
of man's complex being were originally in true and happy adjustment,
the corporeal being the fit organ and complement of the spiritual as it
is in him. But now by the fall the flesh has gained the upper hand,
and the spirit is in the bondage of corruption. The fact that he is




~180                 THE GROWTH OF SIN.
flesh also as well as spirit, has therefore come out into sad prominence. The doctrine of the carnal mind in the Epistle to the Romnans
(viii.) is merely the outgrowth of the thought expressed in this passage.
is diays shall be an hunzdred and twenty years. " His days" are the
days of man, not the individual, but the race, with whom the Lord still
strives. HIence they refer to the duration, not of the life of an individual, but of the existence of the race. From this we learn that the
narrative here reverts to a point of time before the birth of Sheml, Ham,
and Japheth, recorded in the close of the preceding passage, as there
were only a hundred years from their birth to the deluge. This is
according to the now well-known method of Scripture, when it has two
lines of events to carry on. The former narrative refers to the godly
portion of mankind; this to the ungodly remnant.
Not forever will the Lord strive with man; but his longsuffering
will still continue for one hundred and twenty years. Meanwhile he
does not leave himself or his clemency without a witness. He sent
Noah with the message of warning, who preached by his voice, by his
wAalki'ng with God, and also by his long labor and perseverance in the
building of the ark. The doomed race, however, filled up the measure
of their iniquity, and when the set number of years was accomplished,
the overwhelming flood came.
4. Two classes of men, with strong hand and strong will, are here
described.  The giants, the well-known men of great stature, physical
force, and violent will, who were enabled by these qualities to claim
and secure the supremacy over their fellow-men. Had been in the
land in those days. In the days when those intermarriages were beginning to take place, the warriors were asserting the claim of might.
Violence and rapine were beconming rampant in the land. And after
that. The progeny of the mixed marriages were the second and subsequent class of leading men.  The sons of God are here contradistinguished from the nephilim, or giants, who appear therefore to have
belonged to the Cainites. The offSpring of these unhallowed unions
were the heroes, the gallants, the mighty men, the men of renown.
They were probably more refined in manners and exalted in thought
than their predecessors of pure Cainite descent. "MvBen of name,"
whose names are often in men's mouths, because they either deserved
or required to be named frequently on account of their influential or
representative character. Being distinguished from the common herd
by prominent qualities or memorable exploits, thev were also frequently




GEN. VI. 1-8.                     181
marked out by a special name or surname, derived from such trait of
character or deed of notoriety. "Of old" ( ~i).  This has been
sometimes explained of the world, in the sense of aoi'v; but the meaning is too late for the present passage. The phrase uniformly means
of old, covering a more or less extensive length of time. This note of
time implies a writer probably after the deluge, who could speak of
antediluvian affairs, as happening of old.
It is remarkable that we have no hint of any kind of government in
the antediluvian world. It is open to us to suppose that the patriarchal polity would make its appearance, as it is an order based upon
natural relations.  But it is possible that God himself; being still present and manifest, was recognized as the governor. To him offerings
were brought, and he deals with Cain on his first and second transgression. In that case the lawless violence of the strong and wilful is to
be regarded as rebellion, not only against the patriarchal rule, but the
divine supremacy. A notice of civil law and government would not
of course affect the authority of the book. But the absence of such
notice is in favor of its divine origin. It is obvious that higher things
than these have the attention of the sacred writer.
5-8. In these verses we are to conceive the hundred and twenty
years of respite to be at an end. The iniquity of the race is now full,
and the determination of the Lord is therefore announced, with a statement of' the grounds on which it rests, and a glance at the individual
to be excepted from the general destruction.
5. And God saw. The course of the primeval world was a great
experiment going on before the eye of God, and of all intelligent
observers, and manifesting the thorough depravity and full-grown degeneracy of the fallen race, when left to the bent of its perverted inclinations. Every imagination ('nt).  Here the object of thought is
distinguished from the thought itself. This is a distinction not generally or constantly recognized by the mental philosopher, though of
essential importance in the theory of the mind. The thought itself is
a real phase or attitude of mind; the form, idea, species, object of
thought may have matter, real content, or it may not.  Only evil every
day. This is an unlimited condemnation of the state and process of
the carnal man. The reason is obvious. Homage to God, to truth,
to right, to love, does not reign in his heart; and the imaginations or
purposes that are not regulated by this, however excellent and praisewortlhy in other respects, are destitute of the first, the essential principle of moral good. This is now made palpable to the eye of




182                 THE GROWTH OF SI-N.
observation by the almost universal predominance of the ungodly spirit.
This accordingly forms the ground of the divine procedure.
6. And it repented the Lord that he had made man. The Scripture
is frank and unreserved; some men would say, imprudent or regardless
of misconstruction, in its statements of truth. Pepentance ascribed to
the Lord seems to imply wavering or change of purpose in the Eternal Self-existent.  But the sublime dictate of the inspired word is,
" God is not a man, that he should lie; neither the son of man, that he
should repent: hath he said and shall he not do it? or hath he
spoken and shall he not make it good?" (Num. xxiii. 19.)  In sooth,
every act here recorded - the observation, the resolve, the exceptionseems equally with the repentance to jar with the unchangeableness of
God. To go to the root of the matter, every act of the divine will, of
creative power, or of interference with the order of nature, seems at
variance, with inflexibility of purpose. But, in the first place, man
has a finite mind and a limited sphere of observation, and therefore is
not able to conceive or express thoughts or acts exactly as they are in
God, but only as they are in himself. Secondly, God is a spirit, and
therefore has the attributes of personality, freedom, and holiness; and
the passage before us is designed to set forth these in all the reality of
their action, and thereby to distinguish the freedom of the eternal mind
from the fatalism of inert matter. Hence, thirdly, these statements
represent real processes of the Divine Spirit, analogous at least to those
of the human. And, lastly, to verify this representation, it is not necessary that we should be able to comprehend or construe to ourselves
in all its practical detail that sublime harmony which subsists between
the liberty and the immutability of God. That change of state which
is essential to will, liberty, and activity, may be, for aught we know,
and from what we know must be, in profound unison with the eternity
of the divine purpose.
7. I will wipe away man from the face of the soil. The resolve is
made to sweep away the existing race of man. Heretofore, individuals
had departed this life. Adam himself had long since paid the debt of
nature. These solemn testimonies to the universal doom had not made
any salutary or lasting impression on the survivors. But now a general and violent destruction is to overtake the whole race, - a standing
monument of the divine wrath against sin, to all future generations of
the only family saved..Fronz man to cattle, creeper and foJbwl of the seky. These classes of
animated nature being mingled up with man are involved in the same




GEN. VI. 1-8.                     183
ruin with him. This is of a piece with the curse laid upon the serpent,
which was the unconscious organ of the tempter. It is an instance of
a law which runs through the whole course of nature, as we observe
that it is the method of the divine government to allow for the time
the suffering inflicted on an inferior animal, or even on a fellow-creature, by selfish passion. It has an appearance to some minds of harshness and unfairness. But we must remember that these animated
creatures are not moral, and, therefore, the violent termination of their
organic life is not a punishment; that the pain incidental to this, being
apart from guilt, is in itself a beneficial provision for the conservation
of life; and that it was not intended that the life of animals should be
perpetual. The return of the land to a state of desolation by the
destruction of animal and vegetable life, however, has its lesson for
man, for whom ultimately all of this beauty and fertility were designed,
and from whom it is now withdrawn, along with all the glories it foreshadows, as part of the punishment of his guilt. The tenant has become unworthy of the tabernacle, and accordingly he is dispossessed,
and it is taken down and removed.
8. And Noah focund grace in the eyes of the Lord. Noah and his
family are the only exceptions to this sweeping destruction.  Hitherto
we have met with distant and indirect intimations of the divine favor,
and significant deeds of regard and acceptance. Now for the first
time grace itself finds a tongue to express its name.  Grace has its
fountain in the divine breast. The stream has been flowing forth to
Adam. Eve, I-label, Henok, and others, we hope, unknown to fame.
By the time it reaches Noah it has found a name, by which it is recognized among men to this day. It is opposed to works as a source of
blessing. Whither grace comes there merit cannot be. Hence we
learn even fiom the case of Noah that original sin asserts its presence
in the whole race of Adam. This completes the circle of saving doctrine in regard to God that comes down from the antediluvian times.
He intimates that the seed of the woman, an individual preeminently
so called, will bruise the serpent's head. He clothes our first parents
with coats of skin - an earnest and an emblem of the better, the moral
clothing of the soul. THe regards I-label and his offering. He accepts
him that in faith does well. He translates Enok, who walked with
him. His Spirit, we learn, has been striving with antediluvian man.
Here are the Spirit of God and the seed of the woman. Here are
clothing, regarding, accepting, translating. H1-ere, then, is salvation
provided and applied, begun, continued, and completed. And last,




184                 THE GROWTH OF SIN.
though not least, grace comes out to view, the eternal fountain of the
whole. On the part of man, also, we have repenting, believing, confessing, offering, calling on the name of the Lord, and walking with
God.
The two parts of the document which is now closed are as distinct
from each other as it is from the following one. They combine, in fact,
to form the needful preliminary to the fourth docuiment. The genealogy brings us to the leading agent in the succeeding narrative; the
description of the corruption of the human race furnishes the occasion
for his agency. The third is therefore the prologue, as the fifth is the
epilogue, to the fourth document, in which the main action lies.




SECTION VI. -THE DELUGE.
XXIII. THE ARK. - Gen. vi. 9-22.
9. tot; age, time from birth to death, applied either to an individual
or the whole contemporary race, running parallel with some leading
individual. Hence the race or generation living during that time.
14..i. chest, ark. It is used only of this vessel of Noah's construction, and of the little vessel in which M[oses was put (Ex. ii. 3, 5).
The root, according to Fiirst, means to be hollow. r   a cognate
word, signifies a reed; IcLtOrS', LXX. ~:m a. X., perhaps fir, cypress,
resinous wood.'i nest, room; r. prepare, rear up.
16. nri2 shining, light; not the same as the ]b_ (Gen. viii. 6), or the
aperture through which Noah let out the raven.
18. t..=. covenant; r. cutt, eat, choose, decide.
9. These are the generations of Noah. Noah was a just
mnan; perfect had he been in his ages; with the God walked
Noah.  10. And Noah begat three sons, —  Shem, Ham, and
Japeth.  11. And the land was corrupt before God, and the
land was filled with violence.  12. And God saw the land,
and, behold, it was corrupt; for all flesh had corrupted its
way upon the land.                      ~ 15.
13. And God said unto Noah, The end of all flesh is come
before me; for the land is filled with violence through them;
and, behold, I will destroy them  with the land.  14. Make
thee an ark of gopher wood: rooms shalt thou make in the
ark, and shalt pitch it within and without with pitch. 15. And
this is the way that thou shalt make it: three hundred cubits
the length of the ark, fifty cubits the breadth of it, and thirty
cubits the height of it.  16. Lighting shalt thou make for the
24




186                        THE ARK.
ark, and to 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.  17. And I, behold,
I do bring the flood of water upon the land, to destroy all
fleslh, wherein is the breath of life, from  under the skies: all
that is in thle land shall expire.  18. And I will establisll my
covenant with thelc; and thllou shalt go into tile ark, thou and
thy sons, and thy wife, and thy sons' wives with thee. 19. And
of all tile living of all flesh two of each shalt thou bring into
the ark to keep alive with thee: male and female shall they
be.  20. Of the fowl after its kind, and of the cattle after its
kind, of every creeper of the soil after its kind; two of each
shall come  unto thee to keep alive.  21. And thou take unto
thee of all food that may be eaten, and gather it for thee: and
it shall be to thee and to them for food.  22. And Noah did
so: according to all that God commalnded him, so he did.
The close of the preceding document introduces the opening topic of
this one. The same rule applies to all that have gone before. The
generations of the skies and the land (Genl. ii. 4) are introduced by the
finishing of the skies and the land (ii. 1); the generations of man in
the line of Sheth (v. 1), by the birth of Sheth (iv. 25); and now the
generations of Noah, by the notice that (Noah found grace in the eyes
of the Lord.  The narrative here also, as usual, reverts to a point of
time before the stage of affairs described in the close of the preceding
passage. Yet there is nothing here that seems to indicate a new author. The previous paragraph is historical, and closely connected with
the end of the fourth chapter; and it suitably prepares for the proceedings of [Noah, under the divine direction, on the eve of the deluge.
XWe have now a recapitulation of the agent and the occasion, annd then
the divine commission and its execution.
9-12. Hlere are the man and the occasion.  9, 10. The generations
of Nloa/h. In the third document we had the generations of man; now
we are limited to Noah, because he is himself at peace with God, and
is now the head and representative of those who are in the same blessed
relation.  The narrative, therefore, for the firsnt time, formally confines
itself to the portion of the humlan fihmilly in communion with God.




GEN. VI. 9-22.                      187
Noah is here characterized by two new and important epithets, -just
and perfect. It is to be remembered that he had already found grace
in the eyes of the Lord. Adam was created good; but by disobedience
he became guilty, and all his race, Noah among the rest, became
involved in that guilt.  To be just is to be right in point of law, and
thereby entitled to all the blessings of the acquitted and justified. When
applied to the guilty, this epithet implies pardon of sin among other
benefits of grace.  It also presupposes that spiritual change by which
the soul returns from estrangement to reconciliation with God.  Hence
Noah is not only just, but perfect. This attribute of character imports
not only the turning from darkness to light, from error to truth, from
wrong to right, but the stability of moral determination which arises
from the struggle, the trial, the victory of good over evil, therein involved. The just is the right in law; the perfect is the tested in holiness. In ]his ages; among the men of his age. This phrase indicates
the contrast between Noah and the men of his day. It is probable,
moreover, that he was of pure descent, and in that respect also distinguished from his contemporaries who were the offspring of promiscuous intermarriage between the godly and the ungodly. Noah walked
with God, like Henok.  This is the native consequence of his victory
over sin, and his acceptance with God. His sons are mentioned, as
they are essentially connected with the following events.
11, 12. And the land was corrupt. In contrast with Noah, the rest
of the race were corrupt, - entirely depraved by sin. It was filled with
violence, - with the outward exhibition of inward carnality. And God
saw this. It was patent to the eye of Heaven. This is the ground of
the following commission.
13-21. The directions concerning the ark embrace the purpose to
destroy the race of man (13), the plan and specification of the ark
(14-16), the announcement of the deluge (17), the arrangements for
the preservation of Noah and his family, and certain kinds of animals
(18-21).
13. The end of all flesh. The end may mean either the point to
which it tends, or the extermination of the race. The latter is the
simpler. All flesh is to be understood of the whole race, while yet it
does not preclude the exception of Noah and his family. This teaches
us to beware of applying an inflexible literality to such terms as all,
when used in the sense of ordinary conversation. Is come before me,
is in the contemplation of my mind as an event soon to be realized..For the land is filled with violence.  The reason.  I will destroy them.




188                        THE ARXK.
The resolve. There is retribution here, for the words corrupt and
destroy are the same in the original.
14-116. The ark. Reckoning the cubit at 1.8 feet, we find the
length to be about 540, the breadth 90, and the height 54 feet.  The
construction of such a vessel implies great skill in carpentry.  The
lighting apparatus is not described so particularly that we can form
any conception of it.  It was probably in the roof. The roof may
have been flat. And to a cubit shalt thou finishl it above. The cubit
is possibly the height of the parapet round the lighting and ventilating
aperture. The opening occupied, it may be, a considerable portion of
the roof, and was covered during the rain with an awning (p;.?.  Gen.
viii. 13). If, however, it was in the sides of the ark, the cubit was
merely its height. It was then finished with a strong railing, which
went round the whole ark, and over which the covering, above mentioned, hung down on every side.  The door was in the side, and the
stories were three.  In each were of course many " nests " or chambers, for animals and stores. It may be curious to a mechanical mind
to frane the details of this structure from the general hints here given;
but it could not serve any practical end. Only the animals necessary
to man, or peculiar to the region covered by the deluge, required to be
included in the ark. It seems likely that wild animals in general were
not included.  It is obvious, therefore, that we cannot calculate the
number of animals preserved in the ark, or compare the space they
would require with its recorded dimensions.  We may rest assured
that there was accommodation for all that needed to be there.
17. The method of destruction is now specified. A water flood shall
cover the land, in which all flesh shall perish.  I, behold, I.  This
catastropl-he is due to the interposition of the Creator.  It does not
come accordingr to the ordinary laws of physics, but according to the
higher law of ethics.
18-21. The covenant with Noah.  1Here is the first appearance of
a covenant between God and man on the face of Scripture.  A covenant is a solemn compact, tacit or express, between two parties, in
which each is bound to perform his part.  Hence a covenant implies
the moral faculty; and wherever the moral faculty exists, there must
needs be a covenant.  Consequently, between God and man there was
of necessity a covenant fron the very beginning, though the name do
not appear.  At first it was a covenant of works, in regard to man;
but now that works have failed, it can only be a covenant of grace to
the penitent sinner. Jffy covelant. The word my points to its orig



GEN. VII. 1-9.                    189
inal establishment with Adam. My primeval covenant, which I am
resolved not to abandon.  Will 1 establish. Though Adam has -failed,
yet will I find means of maintaining my covenant of life with the seed
of the woman.  With thee. Though all flesh be to perish through
breach of my covenant, yet will I uphold it with thee. Go into the ark.
This is the means of safety. Some may say in their hearts, this is a
clumsy way to save Noah. But if he is to be saved, there mnust be
some way. And it is not a sign of wisdom to prescribe the way to the
All-wise.  Rather let us reflect that the erection of this ark was a daily
warning to a wicked race, a deepening lesson of reliance on God to
Noah and his household, and a most salutary occupation for the progenitors of the future race of mankind.  And thy sons, etc. Noah's
household share in the covenant.
19, 20. And of all the living.  For the sake of Noah, the animal
species also shall be preserved, two of each, male and female. They
are to come in pairs for propagation.  20. The fowl, the cattle, the
creeping thing or smaller animals, are to come. From this it appears
that the wild animals are not included among the inmates of the ark.
(See Gen. vii. 2, 3, 8.)  The word all is not to be pressed beyond the
specification of the writer. As the deluge was universal only in
respect to the human race, it was not necessary to include any animals
but those that were near man, and within the range of the overwhelming waters.  21. Fodder and other provisions for a year have to be
laid in.
22. The obedience of Noah and the accomplishment of his task are
here recorded. The building of so enormous a fabric must have occupied many years.
XXIV. THE ARK ENTERED. - Gen. vii. 1-9.
2. ~~iu clean, fit for food or sacrifice.
4. Dupe standing thing; that which grows up, whether animal or
plant.  Comp.,go stalk, or standing corn.
VII.  1. And the LORD said unto Noah, go thou and all thy
house into the ark: for thee have I seen righteous before me
in this age.  2. Of all clean cattle thou shalt take to thee seven




190                  THE ARK ENTERED.
each, lie and his mate; and of cattle that are not clean two, he
and his mlate. 3. Also of the fowl of the skies seven each, male
and female: to keep alive seed upon the face of all the land.
4. For in yet seven days will I cause it to rain upon the land
forty days and forty nights: and I will wipe out every standing thing that I have made from the face of the soil.
5. And Noah did according to all that the LORD commanded
him.  6. And Noah was the son of six hundred years, when
the flood of waters came upon the land.  7. And Noah went
in, and his sons, and his wife, and his sons' wives with him,
into the ark, from  before the waters of the flood.  8. Of the
clean cattle and of the cattle that are not clean, and of the
fowl and all that creepeth upon the soil, 9. Two each went
they unto Noah into the ark, male and female; as God commanded Noah.
1-4. The command to enter the ark. The general direction in the
preceding chapter was given many years ago, before the ark was commenced. Now, when it is completed, a more specific command is
issued. -For thlee ]have Iseen righteous before me. Noah has accepted
the mercy of God, is therefore set right in point of law, and walks
aright in point of practice. The Lord recognizes this indication of an
adopted and renewed son. In this age he and his were the solitary
family so characterized.
2, 3. q'all clean cattle. Here the distinction of clean and unclean
animals meets us without any previous notice. How it became known
to Noah we are not informed. From the former direction it appears
that the animals were to enter by pairs. Now it is further arranged
that there are to be seven pairs of the clean cattle and fowl, and only
one pair of' the unclean.
4. Seven days after the issue of the command the rain is to commence, and continue for forty days and nights without ceasing. Every
stanzding tM7ing means every plant and animal on the land.
5-9. The execution of the command is recorded and fully particularized with the additional circumstance of the age of Noah. 6. The
sonz of six /runclred years, in his six hundredth year. 9. MWent they unto
LNoa. They seem to have come under the influence of a special in



GEN. VII. 10-24.                 191
stinct, so that Noah did not require to gather them. Seven days were
employed in receiving them, and storing provisions for them.
XXV. THE FLOOD.- Gen. vii. 10-24.
10. And it came to pass in seven days that the waters of
the flood were upon the land.  11. In the six hundredth year
of Noah's life, in the second month, in the seventeenth day of
the month, in this day were broken up all the fountains of the
great deep, and the windows of the skies were opened.  12.
And the shower was upon the land forty days and forty nights.
13. In the self-same day were gone 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. They and every
living thing after its kind, and all cattle after their kind, and
every creeper that creepetlh on the land after its kind, and
every fowl after its kind, every bird of every wing.  15. And
they went in unto Noah into the ark, two each of all flesh
wherein was the breath of life.  16. And they that went in,
male and female of all flesh went they in, as God had commandedl him: and the LORD shut him in.
17. And the flood was forty days upon the land; and the
waters increased and bare up the ark, and it rose from upon
the land.  18. And the waters prevailed and increased greatly
upon the land; and the ark went upon the face of the waters.
19. And the waters had prevailed exceedingly on the land;
and all the high hills that were under the whole skies were
covered. 20. Fifteen cubits upward hlad the waters prevailed,
and the hills were covered.  21. Then expired all flesh that
creepethl upon the land, in the fowl and in the cattle, and in
the living thing, and in every crawler that crawleth upon the
land, and every man.  22. All in whose nostrils was the breath
of the spirit of life, of all that was in the dry land died. 23.




192                     THE FLOOD.
Then was wiped away every standing thing which was upon
the face of the soil, from man to cattle, to creeper and to fowl
of the skies, and they were wiped away from  the land; and
there remained only Noah and they that were with him in the
ark.  24. And the waters prevailed upon the land fifty and a
hundred days.
10-16. The date is here given, at which the flood commenced and
the entrance into the ark was completed. 10. In seven days. On the
seventh day from  the command. 11. In the second month.  The
primeval year commenced about the autumnal equinox; we may say, on
the nearest new moon. The rains began about a month or six weeks
after the equinox, and, consequently, not far from the seventeenth of
the second month. All the fountains of the great deep, and the windows of the skies. It appears that the deluge was produced by a gradual commotion of nature on a grand scale. The gathering clouds were
dissolved into incessant showers. But this was not sufficient of itself
to effect the overwhelming desolation that followed. The beautiful
figure of the windows of the skies being opened is preceded by the
equally striking one of the fountains of the great deep being broken
up. This was the chief source of the flood. A change in the level
of the land was accomplished. That which had emerged from the
waters on the third day of the last creation was now again submerged.
The waters of the great deep now broke their bounds, flowed in on
the sunken surface, and drowned the world of man, with all its inhabitants. 12. The accompanying heavy rain of forty days and nights
was, in reality, only a subsidiary instrument in the deluging of the
land. W5e may imagine the sinking of the land to have been so gradual
as to occupy the whole of these forty days of rain. There is an awful
magnificence in this constant uplifting of the billows over the yielding
land.
13-16. There is a simple grandeur in the threefold description of
the. entrance of Noah and his retinue into the ark, first in the comuand, next in the actual process during the seven days, and, lastly, in
the completed act on the seventh day. Every living thing after its
kind is here unaccompanied with the epithet mlk7  evil, or the qualifying term of the land or of the field, and therefore may, we conceive,
be taken in the extent of Gen. vi. 20, vii. 2, 3, 6. At all events the
whole of the wild animals did not need to be included in the ark, as




GEN. VII. 10-24.                   193
their range was greater than that of antediluvian man or of the flood.
And the Lord shut him in. This is a fitting close to the scene. The
whole work was manifestly the Lord's doing, from first to last. The
personal name of God is appropriately introduced here. For the
Everlasting now shows himself to be the causer or effecter of the covenant blessing promised to Noah. In what way the Lord shut him in
is an idle question, altogether unworthy of the grandeur of the occasion. We can tell nothing more than what is written. We are certain
that it would be accomplished in a manner worthy of him.
17-24. The prevalence of the waters. The forty days are now
completed. And at the end of this period the ark had been afloat for
a long time. It was drifted on the waters in the direction in which
they were flowing, and towards what was formerly the higher ground.
19. Upon the land. The land is to be understood of the portion
of the earth's surface known to man. This, with an unknown margin
beyond it, was covered with the waters. But this is all that Scripture
warrants us to assert. Concerning the distant parts of Europe, the
continents of Africa, America, or Australia, we can say nothing. All
the high hills were covered. Not a hill was above water within the horizon of the spectator or of man. There were ten generations from
Adam to Noah:inclusive. We cannot tell what the rate of increase
was. But, supposing each couple to have ten children, and therefore
the common ratio to be five, the whole number of births would be about
five millions, and the population in the time of Noah less than four
millions. It is probable that they did not scatter further than the necessities and conveniences of life demanded. In a fertile region, an
area equal to that of the British Isles would be amply sufficient for
four millions of men, women, and children. Let us suppose, then, a
circle of five hundred miles in diameter inhabited by man. Let this
occupy the central region of a concentric circle of eight hundred miles
in diameter. With a centre a little southwest of Mosul, this larger
circle would reach fifty miles into the Mediterranean, the Euxine, and
the Caspian, and would probably have touched the Persian Gulf at
the time of the deluge. If this region were covered with water, it is
obvious that no land or mountain would be visible to a spectator within
the inner circle of five hundred miles in diameter. 20. Fifteen cubits
upward. This was half the depth of the ark. It may have taken this
draught of water to float it. If so, its grounding on a hill under water
would indicate the depth of water on its summit. The gradual rise
of the waters was accomplished by the depression of the land, aided,.
25




194                    THE LAND DRIED.
possibly, by a simultaneous elevation of the bed of the ocean. The
water, by the mere necessity of finding its level, overflowed the former
dry land.  The extent of this oscillation of the solid crust of the earth
is paralleled by the changes of level which geology indicates, the last
of which took place at the time of the six days' creation. It is possible that most of the land that was then raised was now again temporarily submerged in the returning waters; while distant continents
may have all along existed, which never came within the ken of antediluvian man. The sobriety and historical veracity of the narrative
are strikingly exhibited in the moderate height to which the waters
are said to have risen above the ancient hills.
21-23. There expired all Jesh.  The resulting death of all by
drowning is here recounted.  All in whose nostrils was the breath of
the spirit of life died.  This statement refers solely to man, whose
higher life is exclusively expressed by the phrase bt~e rap. breath
of life (Gen. ii. 7).  It affirms the death of the whole of mankind.
23. The sum-total of animal and vegetable life, with the exception of
those in the ark, is here declared to be extinguished.
24. _Fity and a hundred days. These, and the forty days of rain, make
one hundred and ninety days: about six lunar months and thirteen days.
If to this we add the month and seventeen days before the commencement of the rain, we have eight months completed, and are therefore
brought to the first day of the ninth month. The waters may be said to
prevail as long as the ark had its full draught of water.  It is probable
they were still rising during the first half of the hundred and fifty
Idays, and then gradually sinking during the other half.
XXVI. THE LAND DRIED. - Gen. viii. 1-14.
1.'it= stoop, assuage.
3. n'o  want, fail, be abated.
4. a?.s Ararat, a land formilig part of Armenia.  It is mentioned
in 2 Kings xix. 37, and Isa. xxxvii. 38, as the retreat of Adrammelek
and Sharezer after the murder of their father; and in Jer. li. 27 as a'kingdom.
8. 55i be light, lightened, lightly esteemed, swift.
10. ~i.  twist, turn, dance, writhe, tremble, be strong, wait. ant re-.2main, wait, hope.
13. ntr- be drained, desolated, amazed.




GEN. VIII. 1-14.                195
VIII.  1. And God remembered Noah, and every living
thing, and all the cattle that was with him in the ark; and
God made a wind to pass over the land, and the waters assuaged.  2. And the fountains of the deep and the windows
of the skies were shut; and tile shower from the skies was restrained.  8. And the waters returned gradually from upon
the land; and the waters decreased from the end of fifty and
a hundred days.
4. And the ark rested in the seventh month, oil the seventeenth day of the month, upon the hills of Ararat.  5. And
the waters decreased continually until the tenth month; in
the tenth, on the first of the month, the tops of the hills were
seen.
6. And it was at the end of forty days that Noah opened
the windows of the ark which he had made. 7. And sent out
the raven, and it went forth to and fro, unltil the waters were
dried up from upon the land. S. And he sent the dove from
with him, to see if the waters were abated fiom  upon the
face of tile soil. 9. And the dove found no rest for the sole
of her foot, and she returned to him into the ark, for there
was water on the face of all the land; and he put forth his
hand and took her, and brought her to him into the ark. 10.
And he stayed yet other seven days, and again sent forth the
dove from the ark. 11. And the dove came in to him in the
evening; and, lo, an olive leaf plucked off, in her mouth; and
Noah knew that the waters were abated from upon the land.
12. And he stayed yet other seven days, and sent forth the
dove, and she returned not again to him.
13. And it was in the one and six hundredth year, on the
first of the first month, that the waters were drained from upon
the land; and Noah removed the covering of the ark, and saw,
and, behold, tile face of tile soil was drained.  14. And in the
second month, on the seven and twentieth day of the month,
was the land dried.




196                   THE LAND DRIED.
1-3. The waters commence their retreat.  And Cod remembered
Noah. Ho is said to remember him when he takes any step to deliver
him from the waters. The several steps to this end are enumerated.
A wind.  This would promote evaporation, and otherwise aid the
retreat of the waters.  Tle fountains of the deep and the windows of
the skics wvere sh-ut. The incessant and violent showers had continued
for six weeks.  it is probable the weather remained turbid and moist
for some time-longer. In the sixth month, however, the rain probably
ceased altobgether.  Some time before this, the depressing of the
ground had reached its lowest point, and the upheaving had set in.
This is the main cause of the reflux of the waters. All this is described,
as we perceive, according to appearance. It is probable that the former configuration of the surface was not exactly restored.  At all
events it is not necessary, as the ark may have drifted a considerable
space in a hundred and fifty days.  Some of the old ground on which
primeval man had trodden may have become a permanent water bed,
and a like amount of new land may have risen to the light in another
place. Hence it is vain to seek for a spot retaining the precise conditions of the primitive Eden. The Euphrates and Tigris may substantially remain, but the Pishon and Gihon may have considerably
changed. The Black Sea, the Caspian, the lakes Van and Urumiah
may cover portions of the Adamnic land. At the end of the hundred
and fifty days the prevalence of the waters begins to turn into a positive retreat.
4, 5. T/he arh rested. It is stranded on some hill in Ararat.  This
country forms part of Armenia. As the drying wind most probably
came from the east or north, it is likely that the ark was drifted towards
Asia Minor, and caught land on some hill in the reaches of the Euphrates. It cannot be supposed that it rested on either of the peaks now
called Ararat, as Ararat was a country, not a mountain, and these
peaks do not seem suitable for the purpose. The seventh month began
usually with the new moon nearest the vernal equinox, or the 21st of
Mlarch.  The tenth month. The waters ceased to prevail on the first
of the ninth month. The ark, though grounded six weeks before, was
still deep in the waters. The tops of the hills began to appear a
month after. The subsiding of the waters seems to have been very
slow.
6-12. The raven and the dove are sent out to bring tidings of the
external world. Forty days. Before Noah made any experiment he
seems to have allowed the lapse of forty days to undo the remaining




GEN. VIII. 1-14.                    197
effect of the forty days' rain.  The window.  He seems to have been
unable to take any definite observations through the aperture here
called a window.  The raven found carrion in abundance, floated
probably on the waters, and did not need to return. This was such a
token of the state of things as Noah might expect from such a messenger. Hle next sends the dove, who returns to him. Yet other seven
days. This intimates that he stayed seven days also after the raven
was sent out. The olive leaf plucked off was a sign of returning
safety to the land. It is said by Theophrastus (Hist. Plant. 4, 7) and
Pliny (II. N. 13, 50) that the olive strikes leaves even under water.
From this event, the olive branch became the symbol of peace, and
the dove the emblem of the Comforter, the messenger of peace. After
seven other days, tlie dove being despatched, returns no more.  The
number seven figures very conspicuously in this narrative. Seven
days before the showers commence the command to enter the ark is
given; and at intervals of seven days the winged messengers are
sent out. These intervals point evidently to the period of seven days,
determined by the six days of creation and the seventh day of rest.
The clean beasts also and the birds are admitted into the ark by seven
pairs. This points to the sacredness associated with the number arising from the hallowed character of the seventh day. The number
forty also, the product of four, the number of the world or universe,
and ten the number of completeness, begins here to be employed for a
complete period in which a process will have run its course.
13, 14. Noah delays apparently another month, and, on the first day
of the new year, ventures to remove the covering of the ark and look
around. The date of the complete drying of the land is then given.
The interval from the entrance to the exit consists of the following
periods:
Rain continued.40 days.
Waters prevailed..  150 "
Waters subside.29 "
Noah delays......... 40 
Sending of raven and dove.20 "
Another month.29 "
Interval till 27th of second month.57 "
Sum-total of days.365
Hence it appears that the interval was a lunar year of three hundred and fifty-six days nearly, and ten days; that is, as nearly as possi



198                    THE ARK LEFT.
ble, a solar year. This passage is important on account of the divisions of time which it brings out at this early epoch. The week of
seven days is plainly intimated. The lunar month and year are
evidently known. It is remarkable that the ten additional days bring
up the lunar year in whole numbers to the solar. It seems a tacit
agreement with the real order of nature. According to the Hebrew
text, the deluge commenced in the 1656th year of the race of man.
According to all texts it occurred in the time of Noah, the ninth in
descent from Adam.
XXVII. THE ARK LEFT. - Gen. viii. 15-22.
19.,rt7,~. kind, clan, family.,mm= maid-servant; r. spread.
20. ~rt. altar; r. slay animals, sacrifice.
21.,ri whole burnt-otffering. That which goes up. Step; r. go up.
15. And God spake unto Noah, saying,  16. Come forth
from  the ark, thou, and thy wife, and thy sons, and thy sons'
wives with thee.  17. Every living thing that is with thee, of
all flesh, the fowl and the cattle, and every creeper that creepeth upon the land, bring forth with thee; and let them breed in
the land and be fruitful, and multiply upon the land. 18. And
Noah callle forth, and his sons, and his wife, and his sons'
wives with him. 19. Every living thing, every creeper, and
every fowl, all that creepeth upon the land, after their families,
came forth out of the ark.
20. And Noah builded an altar unto the LORD, and took of
all clean cattle, and of every clean fowl, and offered burntofferings on the altar.  21. And the LORD smelled the sweet
savor; and the LoRD said in his heart, I will not again curse
the soil any more on account of man, because the imagination
of man's heart is evil from  his youth; neither will I again
smite any more all living as I have done.  22. Henceforth all
the days of the earth, sowing and reaping, and cold and heat,
and summer and winter, and day and night shall not cease.




GEN. VIII. 15-22.                   199
15-19. The command to leave the ark is given and obeyed. As
Noah did not enter, so neither does he leave the ark, without divine
direction.  The fowl, the cattle, and the creeper.  Here, again, these
three classes are specified under the general head of every living
thing.  They are again to multiply on the earth.  19. Every living
thing.  This evidently takes the place of the cattle mentioned before.
After theirfamilies.  This word denotes their tribes.  It is usually
applied to families or clans.
20-22. The offering of Noah accepted.  The return to the dry
land, through the special mercy of God to Noah and his house, is celebrated by an offering of thanksgiving and faith.  Builded an altar.
This is the first mention of the altar, or structure for the purpose of
sacrifice.  The Lord is now on highll, having swept away the garden,
and withdrawn his visible presence at the same time from the earth.
The altar is therefore erected to point towards his dwelling-place on
high.  Unto the Lord.  The personal name of God is peculiarly
appropriate here, as he has proved himself a covenant keeper and a
deliverer to Noah.  Of all clean cattle, and every clean fowl.  The
mention of clean birds renders it probable that these only were taken
into the ark by seven pairs (Gen. vii. 3). Every fit animal is included
in this sacrifice, as it is expressive of thanksgiving for a complete
deliverance.  WTe have also here the first mention of the burnt-offering (no>); the whole victim, except the skin, being burned on the
altar.  Sacrifice is an act in which the transgressor slays an animal
and offers it in whole, or in part as representative of the whole, to
God.  In this act he acknowledges his guilt, the claim of the offended
law upo-n his life, and the mercy of the Lord in accepting a substitute
to satisfy this claim for the returning penitent.  He at the same time
actually accepts the mercy of the MIost High, and comes forward to
plead it in the appointed way of reconciliation.  The burnt-offering is
the most perfect symbol of this substitution, and most befitting the
present occasion, when life has been granted to the inmates of the ark
amidst the universal death.
21. The effect of this plea is here described.  The Lord smelled
the sweet savor.  He accepted the typical substitute, and, on account
of the sacrifice, the offerers, the surviving ancestors of the post-diluvian race.  Thus the reintrance of the remnant of mankind upon the
joys and tasks of life is inaugurated by an articulate confession of sin,
a well-understood foreshadowing of the coming victim  for human
guilt, and a gracious acceptance of this act of faith.  The Lord said




200                     THE ARK LEFT.
in his heart.  It is the inward resolve of his will.  The purpose of
mercy is then expressed in a definite form, suited to the present circumstances of the delivered family. Iwill not again curse th1e soil aniy
more on account of man. This seems at first sight to imply a mitigation of the hardship and toil which man was to experience in cultivating the ground (Gen. iii. 17). At all events, this very toil is turned
into a blessing to him who returns from his sin and guilt, to accept the
mercy, and live to the glory of his Maker and Savioiiur. But the main
reference of the passage is doubtless to the curse of a deluge such as
that which was now past. This will not be renewed.  B-ecause the
imagination of his heart is evilfrom his youth. T'ilis is the reason for
the past judgment, the curse upon the soil: not for the present promise
of a respite for the future. Accordingly, it is to be taken in close connection with the cursing of the soil, of which it assigns the judicial
cause. It is explanatory of the preceding phrase, on accounzt of manz.
The reason for the promise of escape from the fear of a deluge for the
future is the sacrifice of Noah, the priest and representative of the
race, with which the Lord is well pleased. The closing sentence of
this verse is a reiteration in a more explicit form of the same promise.
Neither will I again smite all living as I have done.  There will be no
repetition of the deluge that had just overswept the land and destroyed
the inhabitants.
22. Henceforth all the days of the earth.  After these negative
assurances come the positive blessings to be permanently enjoyed
while the present constitution of the earth continues.  These are
summed up in the following terms:
E  Sowing, beginning in October.
HEAT. Reaping, ending in June.
COLD.  Early fruit, in July.
Fruit harvest, ending in September.
The cold properly occupies the interval between sowing and reaping, or the months of January and February.  From July to September is the period of heat.  In Palestine, the seedtime began in
October or November, when the wheat was sown.  Barley was not
generally sown till January.  The grain harvest began early in MAlay,
and continued in June. The early fruits, such a3 grapes and figs, made
their appearance in July and August; the full ingathering, in September and October.  But the passage before us is not limited to the
seasons of any particular country. Besides the seasons, it guarantees




GEN. VIII. 15-22.                     201
the continuance of the agreeable vicissitudes of day and night.  It is
probable that even these could not be distinguished cluring part of the
deluge of waters.  At all events, they did not present any sensible
change when darkness reigned over the primeval abyss.
The term of this continuance is here defined.  It is to last as long
as the order of things introducedl by the six days' creation endures.
This order is not to be sempiternal.  WVhen the race of man has been
filled up, it is here hinted that tlhe present system of nature on the
earth may be expected to give place to another and a higher order of
thingrs.
Here it is proper to observe the mode of Scripture in the promise
of blessing.  In the infancy of mankind, when the eye gazed on the
present, and did not penetrate into the future, the Lord promised the
immediate and the sensible blessings of life, because these alone are as
yet intelligible to the childlike race, and they are, at the same time, the
imnmediate earnest of endless blessings.  As the mind developes, and
the observable universe becomes more fully colmprehended, these present and sensible sources of creature happiness correspondingly exp-and,
and higher and more ethereal blessings begin to dawn upon the mind.
When the prospect of death opens to the believer a new and hitherto
unknown world of reality, then the temporal and corporeal give way
lo the eternal and spiritual.  And as with the individual, so is it with
the race. The present boon is the earnest in hand, fully satisfying the
existing aspirations of the infantile desire.  Btlt it is soon found that
thile present is always the bud of the future; and as the volumie of
promnise is unrolled, piece by piece, before the eye of the growting
race, while the present and the sensible lose nothing of their intrinsic
value, the opening glories of intellectual and spiritual enjoyment add
an indescribable zest to the blessedness of a perpetuated life. Let not
us, then, who flow in the full tide of the latter day, despise the rudiment of blessing in the first form in which it was conferred on Noah
and his descendants; but rather remember that is not the whole content of the divine good-will, but only the present shape of an everexpanding felicity, which is limited neither by time nor sense.
26




202                THE BLESSING OF NOAH.
XXVIII. THE BLESSING OF NOAH. —Gen. ix. 1-7.
2. siifn fear, reverenzce, awfidl deed.  rm dread, breaking of the
courage.
IX.  1. And God blessed Noah and his sons; and lie said
unto them, Be fruitiful, and multiply, and replenish the earth.
2. And the fear of you and the dread of you shall be upon
every beast of the land, and upon every fowl of the skies:
with all that creepeth on the soil, andc with all the fishes of the
sea, inllto your hand  are they given.  3. Every creeper that is
alive shall be food for you: as the green herb hlave I given you
all. 4. Only flesh with its life, its blood, shall ye not eat. 5. And
also your blood of yoLur lives will I require, from the hand of
every beast will I require it; and from the hand of man, from
the hand each of his brothler, will I require the life of man.
6. Whoso sheddeth manl's blood, by man shall his blood be
shed; for in the image of God hath he made maln.  7. And
you, be fruitful and multiply; abound in the earth, and multiply therein.                       ~ 16.
Nofah is saved from the delugre.  His life is twice given to him by
God.  He had found grace in the sight of thle Lord, and now he and
his family have been graciously accepted when they approached the
Lord with burnt-offerings. In him, therefore, the race of man is to be
begun anew. Accordingly, as at the beginning, the Lord proceeds to
bless himn.  1st. The grant of increase is the same as at first, but
expressed in ampler terms.  2d. Dominion over the other animals is
renewed.  But some reluctance on their part to yield obedience is
intimated.  ~Tic fear and cdread oJf ou. These terms give token *of
a sactaer  whose power is dreaded, rather than of a superior whose
friendly protection is sought. IZto youtr 1hand are they given. They
are placed entirely at the disposal of man.
3. The grant of sustenance is no longer confined to the vegetable,
but extended to the animal kinds, with two solemn restrictions.  This
exKplains how fully the animals are handed  over to the will of man.




GEN. IX. 1-7.                       203
They were slain for sacrifice from  the earliest times.  Whether they
were used for food before this time we are not informed.  But now
every creeper that is alive is granted for food.  Every creeper is every
thing that moves with the body prone to the earth, and therefore in a
creeping posture.  This seems to describe the inferior animals in contradistinction to man, who walks erect.  The phrase that is alive seems
to exclude animals that have died a natural death from being used as
food.
4. The first restriction on the grant of animal food is thus expressed:
TFlesh with its life, its blood, shall ye not eat.  The animal must be slain
before any part of it is used for food.  And as it lives so long as the
blood flows in its veins, the life-blood must be drawn before its flesh
may be eaten.  The design of this re triction is to prevent the horrid
cruelty of mutilating or cooking an animal while yet alive and capable
of suffering pain.  The draining of the blood from the body is an obvious occasion of death, and therefore the prohibition to eat the flesh
with the blood of life is a needful restraint from savage cruelty. It is
also intended, perhaps, to teach that the life of the animal, which is in
the blood, belongs not to man, but to God himself, who gave it.  He
makes account of it for atonement in sacrifice; otherwise it is to be
poured on the ground and covered with dust (Lev. xvii. 11-13).
5, 6. The second restriction guards human life.  The shedding of
human blood is sternly prohibited.  Your blood of your lives.  The
blood which belongs to your lives, which constitutes the very life of
your corporeal nature.  Will I require.  I, the Lord, will find the
murderer ouf, and exact the penalty of his crime.  The very beast
that causes the death of man shall be slain. The suicide and the homicide are alike accountable to God for the shedding of man's blood.
6. The penalty of murder is here proclaimed, - death for death. It is
an instance of the law of retaliation. This is an axiom of moral equity.
He that deprives another of any property is bound to make it good or
to suffer the like loss.
The first law promulgated in Scripture was that between Creator
and creature. If the creature refuse to the Creator the obedience due,
he forfeits all the Creator has given him, and, therefore, llis life. Hence,
when Cain murdered his brother, he only displayed a new development
of that sin which was in him, and, being already condemned to the
extreme penalty under the first transgression, had only a minor punishment annexed to his personal crime. And so it continued to be in the
antediluvian world.  No civil law is on record for the restriction of




204                 THE BLESSING OF NOAH.
crime.  Cain, indeed, feared the natural vengeance which his conscience told him his sin deserved.  But it was not competent in equity
fbr the private individual to undertake the enforcemnent of the penalties
of natural law.  So long as the law was between Creator and creature,
God himself was not only the sole legislator, but the sole administrator
of law.
The second law is that between creature and creature, which is here
introduced on the occasion of giving permission to partake of animal
food, as the first was published on that of granting the use of vegetable
diet.  In the former case, God is the administrator of the law, as he is
the immediate and sovereign party in the lefal compact.  In the latter
case, man is, by the express appointment of the Lord of all, constituted
the executive agent.  By mancz s$]kall IJs blood be s!7ed.  ]Here, then, is
the formal institution of civil government.  Here the civil sword is
committed to the charge of man.  The judgment of death by the executioner is solemnly delegated to ma-n in vindication of humran life.
This trust is conveyed in the most general terms.  By man.  The divine legislator does not name the sovereign, define his powers, or determine the law of succession.  All these practical conditions of a stable
government are left open questions.  The emrphasis is laid solely on
man.  On man is impressively laid the obligation of instituting a civil
constitution suited to his present failen condition.  On the nation as a
body it is an incumbent duty to select tie sovereign, to form the civil
comlpact between prince and pleople, to settle the prerogative of the
soverelgn anild the righllts of the subjects, to fix the order of succession,
to constitute the legislative, judical, and administrative bodies, and to
rencder due subkmission to the constituted authorities.  And all these
arrangements are to be made according to the principles of Scripture
and the  light of nature.
The reason why retribution is exacted in the case of man is here
also given.  For inz the image of God has he made man.  This points
on the one hand to the -tfnction of the magistrate, and on the other
to the claims of the violated law; and in both respects illustrates the
meaning of being created in the image of God.  M~an resembles God
in this, that lie is a moral being, judging of right and wrong, endowed
With reason and will, and capable of holding and exercising rights.
Hence he is in the first place competent to rule, and on his creation
authlorized to exercise a milcd and moral sway over the inferior creatures.  His capacity to govern even among his fellow-men is now
recognmized.  Thee funLction of se"f government in civil things is now




GEN. IX. 1-7.                     205
conferred upon man. _When duly called to the office, he is declared to
be at liberty to discharge the part of a ruler among his fellow-men, and
is entitled on the ground of this divine arrangement to claim the obedience of those who are under his sway. He must rule in the Lord,
and they must obey in the Lord.
But, in the next place, man is capable of, and has been actually
endowed with, rights of property in himself, his children, his industrial products, his purchases, his receipts in the way of gift, and his
clains by covenant or promise.  He can also recognize such rights in
another. When, therefore, he is deprived of anything belonging to
him, he is sensible of being wronged, and feels that the wrongdoer is
bound to make reparation by giving back that which he has taken
away, or an equivalent in its place. This is the law of requital, which
is the universal principle of justice between the wrongdoer and the
wrong-sufferer.  THence the blood of him who sheds blood is to be
shed. And, in setting up a system of human government, the most
natural and obvious case is given, according to the manner of Scripture,
as a sample of the law by which punishment is to be inflicted on the
transgressor in proportion to his crime. The case in point accordingly
arises necessarily out of the permission to use animal food, which
requires to be guarded on the one hand by a provision against cruelty
to aninmals, and, on the other, by an enactment forbidding the taking
away of human life, on the pain of death, by order of the civil magistrate. This case, then, turns out to be the most heinous crime which
man can commit against his fellow-man, and strilkingly exemplifies the
great common principle of retributive justice.
The brute is not a moral being, and has, therefore, no proper rights
in itself. Its blood may therefore be shed with impunity. Nevertheless, man, because he is a moral being, owes a certain negative duty to
the brute animal, because it is capable of pain. He is not to inflict
gratuitous or unnecessary suffering on a being susceptible of such
torture. Hence the propriety of the blood being shed before the flesh
is used for food. Life, and therefore the sense of pain, is extinguished
when the blood is withdrawn from the veins.




206            THE COVENANT WITH NOAH.
XXIX. THE COVENANT WITH NOAH. - Gen. ix. 8-17.
13. rn"~ bow; r. be bent.
14. ~ cover, cast over; n. cloud.
8. And God said unto Noah, and to his sons with him, saying, 9. And I, behold, I establish my covenant with you, and
with your seed after you,  10. And with every breathing
living thing that is with you, in the fowl, in the cattle, and in
every beast of the land with you, from  all that come out of
the ark to every beast of the land.  11. And I have established my covenant with you; and all flesh shall not be cut
off any more by tile waters of a flood, neither shall there be
any more a flood to destroy the land.
12. And God said, This is the token of the covenant which
I give between me and you and every breathing living thing
that is with you for perpetual ages: 13. My bow have I given
in the cloud, and it shall be a token of a covenant between me
and the land.  14. And it shall come to pass, when I bring a
cloud over the land, that the bow shall be seen in the cloud.
15. And I will remember my covenant, which is between me
and you and every breathing living thing of all flesh; and
the water shall no more be a flood to destroy all flesh. 16. And
the bow shall be in the cloud, and I will look upon it, to
remember the perpetual covenant between God and every
breathing living thing of all flesh that is upon the land.
17. And God said unto Noah, This is tle token of the covenant, which I have established between me and all flesh that
is upon the land.                   IT 12.
The covenant made with Noah (Gen. vi. 18) is now formally confirmed. The purpose conceived in the heart (Gen. viii. 21) now receives significant expression. Not only a new blessing is bestowed,
but also a new covenant is formed with Noah. For he that has offered




GEN. IX. 8-17.                     207
an acceptable sacrifice is not only at peace with God, but renewed in
mind after the image of God. He is therefore a fit subject for entering into a covenant.
8-11.  Unto Noah and to his sons.  God addresses the sons of
Noah as the progenitors of the future race. 9. I establish.  IHe not
merely makes (r_~), but ratifies, his covenant with them. lly covenant.
The covenant which was before mentioned to Noah in the directions
concerning the making of the ark, and which was really, though tacitly,
formed with Adam in the garden.
9, 10. The party with whom God now enters into covenant is here
fully described.  You and your seed after you, and every breathing
living thing; the latter merely on account of the former.  The animals
are specially mentioned because they partake in the special benefit of
preservation from a flood, which is guaranteed in this covenant. There
is a remarkable expression employed here, - From all that come out of
the ark, to every beast of tRe land. It seems to imply that the beast
of the land, or the wild beast, was not among those that came out of
the ark, and, therefore, not among those that went in. This coincides
with the, view we have given of the inmates of the ark.
11. The benefits conferred by this form of God's covenant are here
specified. First, all flesh shall no more be cut off by a flood; secondly,
the land shall no more be destroyed by this means. The Lord has
been true to his promise in saving Noah and his family from the flood
of waters. IHe now perpetuates his promise by assuring him that the
land would not again be overwhelmed with water. This is the new
and present blessing of the covenant. Its former blessings are not
abrogated, but only confirmed and augmented by the present. Other
and higher benefits will flow out of this to those who rightly receive
it, even throughout the ages of eternity. The present benefit is shared
by the whole race descended from Noah.
12-16. The token of the covenant is now pointed out. For perpetual ages. This stability of sea and land is to last during the remainder
of the human period.  What is to happen when the race of man is
completed, is not the question at present.  13. AMJy bow. As God's
covenant is the well-known and still remembered compact formed with
man when the command was issued in the Garden of Eden, so God's
bow is the primeval arch, coexistent with the rays of light and the
drops of rain. It is caused by the rays of the sun reflected from the
falling raindrops at a particular angle to the eye of the spectator. A
beautiful arch of reflected and refracted light is in this way formed for




208             THE COVENANT WITH NOAH.
every eye. The rainbow is thus an index that the sky is not wholly
overcast, since the sun is shining through the shower, and thereby
demonstrating its partial extent.  There could not, therefore, be a
more beautiful or fitting token that there shall be no more a flood to
sweep away all flesh and destroy the land. It comes with its mild
radiance only when the cloud condenses into a shower. It consists
of heavenly light, variegated in hue, and mellowed in lustre, filling
the beholder with an involuntary pleasure. It forms a perfect arch,
extends as far as the shower extends, connects heaven and earth, and
spans the horizon. In these respects it is a beautiful emblem of mercy
rejoicing against judgment, of light from heaven irradiating and beatifying the soul, of grace always sufficient for the need of the reunion
of earth and heaven, and of the universality of the offer of salvation.
Have I givens. The rainbow existed as long as the present laws of
light and air. But it is now mentioned for the first time, because it
now becomes the fitting sign of security from another universal deluge,
which is the peculiar blessing of the covenant in its present form. In
the cloud. When a shower-cloud is spread over the sky, the bow
appears, if the sun, the cloud, and the spectator are in the proper relation to one another.  16. And I will look ucpon it to remember. The
Scripture is most unhesitating and ifrank in ascribing to God all the
attributes and exercises of personal freedom. While man looks on
the bow to recall the promise of God, God himself looks on it to remember and perform this promise. Here freedom and immutability
of purpose meet.
The covenant here ostensibly refers to the one point of the absence,
for all time to come, of any danger to the human race from a deluge.
But it presupposes and supplements the covenant with man subsisting
from the very beginning. It is clearly of grace; for the Lord in the
very terms affirms the fact that the imagination of man's heart is evil
from his youth, while at the same time the original transgression belonged to the whole race. The condition by which any man becomes
interested in it is not expressed, but easily understood from the nature
of a covenant, a promise, and a sign, all of which require of us consenting faith in the party who covenants, promises, and gives the sign.
The meritorious condition of the covenant of grace is dimly shadowed
forth in the burnt-offerings which Noah presented on coming out of
the ark. One thing, however, was surely and clearly revealed to the
early saints; namely, the mercy of God. Assured of this, they were
prepared humbly to believe that all would redound to the glory of his




GEN. IX. 18-29.                  209
holiness, justice, and truth, as well as of his mercy, grace, and love,
though they might not yet fully understand how this would be accomplished.
17. God seems here to direct Noah's attention to a rainbow actually
existing at the time in the sky, and presenting to the patriarch the
assurance of the promise, with all the impressiveness of reality.
XXX. THE PROPHECY OF NOAH. —Gen. ix. 18-29.
18. ]~3 Kena'an, bowed down.
19. yz_ break, scatter, spread.'ms break, scatter, flow.
20. vin orchard, vineyard.
21. A._ wine; r.ferment.
18. And the sons of Noah that came forth from the ark,
were Shem and Ham and Japheth; and HIam was the father
of Kenaan.  19. These three were the sons of Noah; and of
them was the whole land overspread.
20. And Noah began to be a man of the soil; and he planted
a vineyard. 21. And he drank of the wine, and was drunken;
and he was uncovered in the midst of his tent.  22. And
Ham, the father of Kenaan, saw the nakedness of his father;
and he told his two brethren without.  23. And Shem and
Japheth took the garment and laid it on the shoulder of them
both, and went backward, and covered the nakedness 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 youngest son had done unto him. 25. And he
said,
Cursed be Kenaan.
A servant of servants shall he be unto his brethren.
26. And he said,
Blessed be the LORD, the God of Shem;
And Kenaan shall be servant unto them.
27




210               THE PROPHECY OF NOAH.
27. God shall enlarge Japheth,
And he shall dwell in the tents of Shem;
And Kenaan shall be servant unto them.
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.               IT 13.
After the blessing on the new heads of the human race has been
pronounced, and the covenant with them renewed, we are prepared
for a new development of human action. This appears, however, in
the form of an event which is itself a meet preliminary to the subsequent stage of affairs. The prophecy of Noah, delivered in the shape
of a solemn paternal doom, pronounced upon his three sons, sketches
in a few striking traits the future history of the separate families of
mankind.
18, 19. The two verses form a connecting link between the preceding
and the following passage. After the recital of the covenant, comes
naturally the statement, that by the three sons of Noah, duly enurnerated, was the whole land overspread. This forms a fit conclusion
to the previous paragraph.  But the penman of these sentences had
evidently the following paragraph in view. For he mentions that
Ham was the father of Kenaan; which is plainly the preface to the
following narrative.
20-27. Then comes the prediction, which has a peculiar interest, as
the first prophetic utterance of man recorded in the Old Testament.
The occasion of it is first stated. Noah becomes a man of the soil.
If he was before a mechanic, it is evident he must now attend to the
cultivation of the soil, that he may draw from it the means of subsistence. tHe planted a vineyard.  God was the first planter (Gen. ii. 8);
and since that time we hear nothing of the cultivation of trees till
Noah becomes a planter. The cultivation of the vine and the manufacture of wine might have been in practice before this time, as the
mention of them is merely incidental to the present narrative. But it
seems likely from what follows, that, though grapes may have been in
use, wine had not been extracted from them. Ancd was cdrunken. We
are not in a position to estimate the amount of Noah's guilt in this case,
as we do not- know how far he was acquainted with the properties of
wine. ]3ut we should take warning by the consequences, and beware
uof the abuse of any of God's gifts. 22. cHamn the fcather of Ifenaan.




GEN. IX. 18-29.                     211
It is natural to suppose, as some have done, that Kenaan had something to do with the guilt of this act. But there is no clear indication
of this in the text, and Kenaan's relationship to Ham may be again
mentioned simply in anticipation of the subsequent prophecy.  I-Hlam
is punished in his youngest son, who was perhaps a favorite. 23. The
intention of this act is eminently pure and befitting dutiful sons.  The
garment.  The loose mantle or shawl which was used for wrapping
round the body when going to sleep. 24. The actions of the sons in
this unpleasant occurrence, especially that of Ham, give occasion to
the following prophetic sentence: His youngest son. This seems
plainly the meaning of the phrase  ~ -tt~ j   his son the little.  He must
be regarded here as contrasted with the other two, and therefore distinguished as the youngest.
The manner of Scripture here is worthy of particular remark. First,
the prediction takes its rise from a characteristic incident. The conduct of the brothers was of comparatively slight importance in itself,
but in the disposition which it betrayed it was highly significant.  Secondly, the prediction refers in terms to the near future and to the
outward condition of the parties concerned. Thirdly, it foreshadows
under these familiar phrases the distant future, and the inward, as
well as the outward, state of the family of man.  Fourthly, it lays out
the destiny of the whole race from  its very starting-point.  These
simple'laws will be found to characterize the main body of the predictions of Scripture.
25-27. The prophecy consists of two parts, -a malediction and a
benediction.  25. Cursed be Kenaan.  A  curse (Gen. iii. 14, 17,
iv. 11) is any privation, inferiority, or other ill, expressed in the form
of a doom, and bearing, not always upon the object directly expressed,
but upon the party who is in the transgression. Thus the soil is cursed
on account of Adam the transgressor (Gen. iii. 17). It is apparent
that in the present case the prime mover was Ham, who is therefore
punished in the prospect of a curse resting on his posterity, and especially on a particular line of it. Let us not imagine, however, that the
ways of the Lord are not equal in this matter; for Kenaain and his
descendants no doubt abundantly deserved this special visitation.  And
as the other descendants of Ham are not otherwise mentioned in the
prophecy, we may presume that they shared in the curse pronounced
upon Kenaan.  At all events, they are not expressly included in the
blessing pronounced on the other two divisions of the human family.
It is proper to observe, also, that this prediction does not affirm an




212               THE PROPHECY OF NOAH.
absolute perpetuity in the doom of Ham or Kenaan. It only delineates
their relative condition until the whole race is again brought within
the scope of prophecy.
A servant of servants shiall he be unto his brethren. The curse here
consists in servitude, which is in itself an inferiority, and, among the
children of self-will, tends more and more to all the horrid ills of
slavery.  Slavery originated in war and conquest. The mere warrior
put the captives to death, the cannibal devoured them, the economist
fed them for their labor. Accordingly, slavery soon made its appearance in all countries which were trodden by the conqueror. A system
of slavery, imposed without consent and for no crime, is a dire evil.
Besides the direct injustice of robbing a fellow-man of his personal
liberty, it dissolves wedlock, breaks the family tie, and disregards the
conscience. It trades, therefore, in the souls as well as the bodies of
men. It is a historical fact that the degradation of slavery has fallen
especially upon the race of Ham. A portion of the Kenaanites became
bondsmen among the Israelites, who were of the race of Shem. The
early Babylonians, the Pholenicians, the Carthaginians, and Egyptians,
who all belonged to the race of I-lam, were subjugated by the Assyrians,
who were Shemites, the Persians, the Macedonians, and the Romans,
who were all Japhethites. And in modern times it is well known that
most of the nations of Europe traded in African slaves. A servant of
servants means a slave of the most abject kind.  Unito his brethren.
If the doom of slavery be referred to the race of Ham, then his brethren are the descendants of Japheth and Shem, who have held many
of the Hamites in bondage. If we limit the sentence to Kenaan, then
his brethren may include the other descendants of Ham. It is said
that the servile tribe is also the most tyrannical; and it is the fact
that the Africans have lent themselves to the forcible seizing and
selling into slavery in distant lands of their own kinsmen and fellowcountrymen.
26, 27. And he said. The prediction concerning the other two
brothers is a distinct utterance of Noah. Blessed be Jehovah, the God
of Shem. The characteristic boon of Shem is that Jehovah, the one
true, living, known God, is his God. The knowledge and worship of
the Creator is preserved in the family of Shem, when it is lost or
fatally obscured among the other descendants of Noah. The prophet
is so conscious of the unspeakable blessing of knowing and loving the
true God, that he breaks out into thanksgiving in the very act of
announcing the transcendent privilege of Shem. There is a dark side,




GEN. IX. 18-29.                    213
however, to this prophetic thought, as it implies that the two other
families of mankind, at least for part of the period under the prophet's
view, were estranged from the true and living God. History corroborates both aspects of this prophetic sentence for the space of two
thousand four hundred years. During the most part of this long
period the Holy Jehovah Omnipotent was unknown to the great mass
of the Japhethites, Hamites, and even Shemites. And it was only by
the special election and consecration of an individual Shemite to be
the head of a peculiar people, and the father of the faithful, that he
did not cease to be the God of even a remnant of Shem.
Then follows the refrain, And Kenaan shall be servant unto them.
The phrase unto them proves that Shem here comprehends the race
descended from him, and consisting of many individuals. Scripture
sees the race in the father, traces up its unity to him, discerns in
him the leading traits of character that often mark his remotest posterity, and identifies with him in destiny all those of his race who
continue to take after him.  Thus Adam denotes the whole race, Shem,
Ham, and Japheth, its three great branches. Attention to this law of
the unity, continuity, and identity of a race, will aid us much in understanding the dealings of Providence with the several branches of the
human family. We learn also from the same phrase that this solemn
sentence is no mere ebullition of the personal feelings of Noah. He
is not speaking of Shem and Kenaan merely, but of the future races
that are to spring from theim. This appears still more plainly from
the fact that Japheth, as well as Ham, is described as long estranged
from the true God. And now that we are on spiritual ground, it
ought to be observed that Kenaan's curse is not exclusion, either
present or prospective, from the mercy of God. That is an evil he
brings on himself by a voluntary departure from the living God. The
curse merely affects the body, — the personal liberty. It is a mere
degradation from some of the natural rights of our common humanity;
and does not of itself cut him off from any offer of mercy, or benefit of
repentant faith.
God shall enlarge Japheth.  God is here spoken of by his generic
name. This intimates, or at least coincides, with the fact that Japheth
did not continue that nearness of approach to him which is implied in
the use of the personal name. There is in the original a play upon
the word Jcapheth, which itself signifies enlargement. This enlargement is the most striking point in the history of' Japheth, who is the
progenitor of the inhabitants of Europe, Asia, and America, except




214               THE PROPHECY OF NOAH.
the region between the Persian Gulf, the Red Sea, the Mediterranean,
the Euxine, the Caspian, and the mountains beyond the Tigris, which
was the main seat of the Shemites. This expansive power refers not
only to the territory and the multitude of the Japhethites, but also to
their intellectual and active faculties. The metaphysics of the Hindoos,
the philosophy of the Greeks, the military prowess of the Romans,
and the modern science and civilization of the world, are due to the
race of Japheth. And though the moral and the spiritual were first
developed among the Shemites, yet the Japhethites have proved
themselves capable of rising to the heights of these lofty themes, and
have elaborated that noble form of human speech, which was adopted,
in the providence of God, as best fitted to convey to mankind that
further development of Old Testament truth which is furnished in the
New.
Anzd he shall dwell in the tents of Shem. We regard Japheth as
the subject of this sentence; because, if God were its subject, the
meaning would be substantially the same as the blessing of Shem,
already given, and because this would intermingle the blessing of
Shem with that of Japheth, without any important addition to our
information. Whereas, when Japheth is the subject of the sentence,
we learn that he shall dwell in the tents of Shem - an altogether new
proposition. This form of expression does not indicate a direct invasion and conquest of the land of Shem, which would not be in keeping
with the blessing pronounced on him in the previous sentence: it
rather implies that this dwelling together would be a benefit to Japheth,
and no injury to Shem. Accordingly, we find that when the Persians
conquered the Babylonian empire, they restored the Jews to their
native land; when Alexander the Great conquered the Persians, he
gave protection to the Jews; and when the Romans subdued the
Greek monarchy, they befriended the chosen nation, and allowed
them a large measure of self-government. In their time came the
Messiah, and instituted that new form of the church of the Old Testament which not only retained the best part of the ancient people of
God, but extended itself over the whole of Europe, the chief seat of
Japheth; went with him wherever he went; and is at this day, through
the blessing of God on his political and moral influence, penetrating
into the moral dazrkness of Ham, as well as the remainder of Shem
and Japheth himself. Thus, in the highest of all senses, Japheth is
dwelling in the tents of Shem.
Again comes the refrain, And Keenan shall be servant unto them.




GEN. IX. 18-29.                    215
A portion of Japheth still holds a portion of Ham in. bondage. But
this very bondage has been the means of bringing some of the sons of
Ham to dwell in the tents of Shem; and the day is not far distant
when Japheth will relinquish altogether the compulsory hold upon his
brother, and consecrate his entire moral influence over him to the
revival in his race of the knowledge and love of God our Father, and
our Lord Jesus Christ.
Thus it appears that the destiny of these three great branches of the
Noachic family, during the time of their separation on the high question of their relation to God, is traced out with great fidelity in this
remarkable prediction. Ham is aptly represented by Kenaan, the
slave, who is seized, enslaved, and sold even by his kinsmen to one
another, and to the descendants of Shem and Japheth. Shem includes
within his posterity the select family who know God as the Lord, the
God of promise, of mercy, of salvation. Japheth is enlarged by God,
and at length becomes acquainted with him whom he once ignorantly
worshipped. The historian recognizes these as salient points in the
experience of the three races, so long as they continue apart. The
time is approaching when this strange intermediate development will
come to a happy issue, in the reunion of all the members of the human
family, according to clearer and further-reaching prophecies yet to be
delivered.
28, 29. The history of Noah is now closed, in the customary form of the
fifth chapter. This marks a connection between the third and fourth
documents, and points to one hand as the composer, or at least compiler,
of both. The document now closed could not have had the last paragraph appended to it till after the death of Noah. But, with the
exception of these two verses, it might have been composed hundreds
of years before. This strongly favors the notion of a constant continuator, or, at all events, continuation of the sacred history. Every
new prophet and inspired writer whom God raised up added the
necessary portion and made the necessary insertions in the sacred
record. And hence the W~ord of God had a progressive growth and
adaptation to the successive ages of the church.
The present document stands between the old world and the new.
Hence it has a double character, being the close of the antediluvian
history, and the introduction to that of the postdiluvian race. It
records a great event, pregnant with warning to all future generations
of men. And it notes the delegation, by God to man, of authority to
punish the murderer by death, and therefore to enforce all the minor




216               THE PROPHECY OF NOAH.
sanctions of law for breaches of the civil compact. It therefore points
out the institution of civil government as coming from God, and clearly
exhibits the accountability of all governments to God for all the powers they hold, and for the mode in which they are exercised. This
also is a great historical lesson for all ages.




SECTION VIII.- THE NATIONS.
XXXI. JAPHETH. - Gen. x. 1-5.
2.: Gomer, completion; r. compnlete; Ktlpt'to.    n lfagfog,
Caucasian, Skyth.  1_? 2Mada'i, middle': Mede.  ~  Javan;'Idcv;
Sanscr., Javana; Old Pers., Juna. 5=n Tubal; Tqlapovol.'tIr Meshek, dcrawinlgj possession, valor; Io6-Xot. 8 ~1,  Tiras; v~p.
3. n9?s As"hkenaz,'Ao-lccvLos.:. Riphath, op PLr, ata.,o?:,}
Togarmah, Thorgorm, ancestor of the Armenians.
4.  -rx... Elishall;'HXt'EXX&s, A0oXEZc. m,'{6 Tarshish, breacking, fastness: Tartessus, Tarsus, Tyrseni.  btln  Kittim, smiters;
Citienses; Kapes; t:Ih Dodanim, Dodona, Dardani.
5. s meadow, land reacked by water, island; r. be marked off or
bounded (by a water line). -1. ncation; r. be born; yvydaoa-.
X.  1. And these are the generations of the sons of Noah:
Shem, Ham, and Japhlleth; and unto them were born sons after
the flood.  2. The sons of Japheth: Gomer and Magog and
Miadai and Javan  and Tubal and  Meshek  and  Tiras.  3.
And the sons of Gomer: Ashkenaz and Riphath and Togarliah.  4. And the sons of Javan: Elislhah  and Tarshish Kittim  and Dodanim.  5. From  these were divided the isles of
the nations in their lands, every one after his tongue, after
their families, in their nations.
The fifth document relates to the generations of the sons of Noah.
It presents first a genealogy of the nations, and then an account of the
distribution of mankind into nations, and their dispersion over the
earth. This is the last section which treats historically of the whole
human race. Only in incidental, didactic, or prophetic passages do
we a-gain meet with mankind as a whole in the Old Testament.
28




218                        JAPHETH.
The present chapter signalizes a new step in the development of the
human, race.  They pass from the one family to the seventy nations.
This great process covers the space of time from Noah to Abraham.
During this period the race was rapidly increasing under the covenant
made witllh Noah.  From  Shem to Abraham were ten generations inclusive; and, therefore, if we suppose the same rate of increase after
as we have supposed before, there would be about fifteen millions
of inhabitants when Abraham was thirty years of age.  It, however,
we take eight as the average of a family, and suppose eleven generations after Shem at the hundredth year of Abraham's life, we have
about thirty millions of people on the earth.  The average of the three
sons of iNoah is hiigher than this; for they had sixteen sons, and we
may suppose as many daughters, making  in all thirty-two, and, therefore, givin, ten children to each household.  The present chapter does
not touch on the religious aspect of human affairs: it merely presents
a table of the primary nations, from which all subsequent nationalities
have been derived.
1-2. The sons of apJcpeth.  Japheth is placed first, because he was,
most probably, the eldest brother (Gen. ix. 24; x. 21), and his descendants were the most numerous and most widely spread from the
birthplace of mankind.  The general description of their territory is
"the isles of the nations."  These were evidently maritime countries,
or such as were reached by sea.  These coast-lands were pre'minently, but not exclusively, the countries bordering on the north side
of the 3,Iediterranean and its connected wcaters. They are said to
belong to the nations, because the national form of association was
more early and fully developed among them than among the other
branches of the race.  There is, probably, a relic of Japheth in the
IarETOrs, Japetus of the Greeks, said to be the son of Uranus (heaven),
and Gaea (earth), and  lather of Prometheus, and thus in some way
connected with the origin or preservation of the human race.
Fourteen of the primitive nations spring from Japheth.  Seven of
these are of immediate descent.  (1) GoMiER is mentioned again, in
Ezekiel (xxxviii. 6), as the ally of Gog, by which the known existence
of the nation at that period is indicated.  Traces of this name are
perhaps found in the K/LfcuC'pLoL (Hom. Odys. xi. 14; Herod. i. 15; iv.
12), who lay in the dark north, in the Krimea, the Kimbri who dwelt
in north Germany, the Kymry, Cambri, and Cumbri who occupied
Britain.  These all belong to the race now called Keltic, the first
wave of population thiat reached the Atlantic.  Thus the rPouapE's of




GEN. X. 1-5.                     219
Josephus (Ant. i. 6. 1) may even be identified with the Galatae.
This nation seems to have lain to the north of the Euxine, and to have
spread out along the southern coasts of the Baltic into France, Spain,
and the British Isles.
(2) MAGOG is mentioned, by Ezekiel (xxxviii. 6), as the people
of which Gog was the prince. It is introduced in the Apocalypse (xx.
8), as a designation of the remote nations who had penetrated to the
ends or corners of the earth. This indicates a continually progressing
people, occupying the north of Europe and Asia, and crossing, it may
be, over into America. They seem to have been settled north of the
Caspian, and to have wandered north and east from that point. They
are accordingly identified by Josephus (Ant. i. 6. 1) with the Skyths,
and include the Mongols among other Skythic tribes.
(3) MIADAI has given name to the Medes, who occupied the southern
shore of the Caspian. From this region they penetrated southward
to Hindostan.
(4) JAVAN is traced in the Iaove3, Iones, who settled in the coasts
of the Aegean, in Peloponnesus, Attica, and subsequently on the coast
of Asia MIinor, and accordingly denotes the Greeks in the language of
the Old Testament (Isa. lxvi. 19; Ezek. xxvii. 13; Dan. viii. 21).
The name Yunau is found in the cuneiform inscriptions of the times
of Sargon, referring to a western people.
(5) TUBAL and (6) MESHEK are generally associated. Ezekiel
(xxvii. 13, xxxviii. xxxix.) connects them, on the one hand, with
M:agog, and on the other, with Javan. Josephus (Ant. i. 6. 1) finds
Tubal in Iberia, and Meshek in Cappadocia, tracing the name in
Mazaca. Their names are seemingly detected in the Tibareni and
Mdoschi, and their seat was probably between the Euxine and the Caspian, whence they spread themselves northward and westward. The
names of the rivers Tobal and Mosqua bear a strong resemblance to
these patriarchal names.
(7) TiAns is referred by Josephus to Thrace. The name is perhaps discernible in the Tyras or Dniester. The seat of the nation
was east of the Euxine, whence it spread to the north. Thus we have
the original starting-points of these seven nations about the Caspian,
the Euxine, and the Aegean Seas.
3. Gomer has three sons, who are the founders of as many nations.
(8) Ashlcenaz is supposed to have lain south of the Euxine, and to be
traceable in its original name aEevoa, and in the Ascanius and Ascania
of Bithynia, perhaps in Scandinavia. Part of the nation may  have




220                         JAPHETH.
migrated to Germany, which is called Ashkenaz by the Jews, and
where the word Sachsen (Saxon) occurs. It perhaps contains the root
of the name Asia.  (9) Riphath seems to have travelled north, and
left his name in the Rhipaean mountains.  Josephus, however, places
him in Paphlagonia, where the name Tobata occurs (Diphath) (1 Chr.
i. 6). (10) Toyarmah is said to have been settled in Armenia.  By a
tradition in Moses Chorenensis, Haik, the ancestor of the Armenians,
is the son of Thorgom, the son of Gomer. At all events, the Black
Sea might convey colonies from Gomer to Asia Minor and Armenia.
4. Javan has four sons, who are the heads of nations. (1 ) El ishah
is noted by Ezekiel (xxvii. 7) as a nation whose maritime country
produced purple, which agrees with the coast of Laconia or the Corinthian Gulf.  The name has been variously sought in Elis, TIellas, and
Aeolis.  The last is due to Josephus.  It is possible that Elea or
Velia, in the south of Italy, may contain some reference to the name.
(12) Tarshish is conjectured by Josephus to be the people of Ciiicia;
which, he affirms, was anciently called Tharsus, and the capital of
which was Tarsus.  But whether this be the primitive seat of Tarshish
or not, it is almost certain that Spain retains the name, if not in Tarraco,
at least in Tartessus. (13) Kiittim is discovered, by Josephus, in Cyprus,
where we meet with the town of Citium (Kit';ov). He adds, however,
that all the islands and the greater part of the seacoasts are called
Xe8&J, by the Hebrews.  VWe may therefore presume that the Kittim
spread into northern Greece, where we have a KITrov in Macedonia,
and ultimately into Italy, vwhich i,3 designated as " the isles of K1ittim"
(Num. xxiv. 24; Isa. xxiii. 1; Jer. ii. 10; Ezek. xxvii. 6; Dan. xi.
30.)  (14) Dodlanm leaves a trace, perhaps, in Dodona, an ancient
site of the HIellenes in Epirus, and perhaps in Dardania, a district of
Illyricum.
5. Thus we lhave discovered the ancient seats of Japheth ('Iarerb;)
around the Caspian, the Euxine, the Aegean, and the north of the
iMediterranean.  From these coast-lands they seem to have spread over
Europe, northern, western, and southern Asia, and, both by Behring's
Straits and the Atlantic, they at length poured into America.  So true
is it that Japheth was enlarged, and that by them were "the isles of
the nations divided."
Inz their nations.  We here note the characteristics of a nation.  1st.
It is descended from one head.  Others may be occasionally grafted
on the original stock by intermarriage.  But there is a vital union
subsis..ng between all the members and the head, in consequence of




GEN. X. 6-20.                      221
which the name of the head is applied to the whole body of the nation.
In the case of Kittim and Dodanim we seem to have the national
name thrown back upon the patriarchs, who may have themselves been
called 1(eth and Dodan. Similar instances occur in the subsequent
parts of the genealogy.  2d. A nation has a country or "land" which
it calls its own.  In the necessary migrations of ancient tribes, the
new territories appropriated by the tribe, or any part of it, were naturally called by the old name, or some name belonging to the old
country. This is well illustrated by the name of Gomer, which seems
to reappear in the Cimmerii, the Cimbri, the Cymri, the Cambri, and
the Cumbri.  3d. A nation has its own "'tongue."  This constitutes at
once its unity in itself and its separation from others. Many of the
nations in the table may have spoken cognate tongues, or even originally the same tougue.  Thus the Kenaanite, Phenician, and Punic
nations had the same stock of languages with the Shemites.  But it is
a uniform law, that one nation has only one speech within itself. 4th.
A  nation is composed of many "families," clans, or tribes.  These
branch off from  the nation in the same manner as it did from  the
parent stock of the race.
XXXII. HAAM. - Gen. x. 6-20.
6. Ma,  M{itsraim.  7'n~  straitness, limit, pressure.'it' distress,
siege, mzound, bulwark; Egypt.  tl._. perhaps double Egypt, lower
and upper.  t.d Put, troubled.
7.,st  Seba, drinking (man, Ethiop.)..n=   Sabtah..m2m   Rarlnabh, shaking, trembling.  n~nt_ Sabtekha.  M:4 Sheba, captive? ]7~
Dedan, going slowly? 
8.,.:Nimrod, strong, rebel.
10. 5=z Babel; r. pour, mingle, confound.:~  Erek, length.  i3p
Akkacl, fortress...:.~-  Kalneh.,,:J Shin'ar.
11.,.?st  Niineveh, dwelling?   ris tm  Rechoboth'ir, streets of a
city.:n. Kelacl, completion, end, age.
12.  i. Resen, bridle, bit.
13. cton.  Ludim, born?  t:7:=r'Anamim, possession, sheep. vlUS'
Lehabim, fiery, flaming?  Omtm Naphtuchim, opening.
14..o~n-n Pathrusim.  t~irt. Kasluchim.  vtntm4t Pelishtim,
AXX&/$vkoL; r. break, scatter; Aeth. mnigrate.  thnmi~  Kaphtorim; r.
crozwn, capital.




222                         HAM.
15. ]ix. Tsidon, hunting. hn Chethl, breaking, affrighting.
16. -:e  Jebusi; r. tread..ry. Emori; r. Sacy, be high.  ~:~
Girgashi; r. clay, clod.
17.,'1. Chivvi; r. live.  i~_'Arqi; r. ygnaw, sting.'t.t Sini; r.
mud, clacy.
18. Ib'-.  Arvadi; r. roam, ramble. w.nm Tsemari; n. Wool; v.
cover.'irn.. Chamathi; n.ffastness; v. guarcd.
19.'r, Gerar; r. draw, saw, abide.,;t~'Azzah, strong. t~t:
Sodom; r. shut, stop.?it:z'Amorah; n. sheaf; v. bind.,'_a Adilnah; a. rzed; n. soil.;:.h Tseboimn, gazelles; v. go forth, shzine.
~  Lesha'; v. pierce, cleave.
6. And the sons of Haml: Kush and Mizraim  and Put and
Kenaan.  7. And the sons of Kush: Seba and Havilah and
Sabtah and Ramah aind Sabteka; and the sons of Ramalh:
Sheba and Dedan.  8. And Kush begat Nimrod: he began
to be mighty in the land.  9. He was mighty in hunting,
before tlhe LORD: wherefore it is said, As Nimrod, mighty in
hlunting, before the LORD. 10. Aind the beginning of his kingdomn  was Babel and Erek and Akkad and Kalneh, in the
land of Shinar.  11. Out of that land came he forth to
Asslhur, and builded Nineveh and IRehoboth-ir and Kelah,.12. An;d Resen between Nineveh and Kelah; that is, the great
city.  13. AnId Mizraimn  begat Ludim. and Anamim  and
Lehabiml and Naphtiuhim, 14. Anld Pathrusim and Kasluhimn,
whence came Philistim and Kaphtorim.            ~ 17.
15. And Kenaan begat Zidon, his first-born, and Heth,  16.
And the Jebusite and the Amorite and the Girgashite,  17.
And the Hivite anld the Arkite and the Sinite,  18. And the
Arvadite an2d the Zemarite and the Hamathite; anld afterward were spread abroad the families of the Kenaanite.  19.
And the border of the Kenaanite was from  Zidon, as thou
goest to Gerar, unttO Azzah; as thou goest to Sodom  and
Amoreah and Admah  and Zeboim, unto Lesha.  20. These
are tile sons of Ham, after their families, after their tongues,
ini their lands, in their nations.          ~ 18.




GEN. X. 6-20.                       223
6. HAnd the sons of Ham.  Ham the youngest of the three brothers
(Gen. ix. 24), is placed here because he agrees with Japheth in
becoming estranged from the true God, and because the last place as
the more important is reserved for Shem.  As the name of Japhbeth is
preserved in the Ia7reros of the Greeks, so Cham is supposed to appear
in Chemi of the IKoptic, Xy7dla of Plutarch, Chme of the Rosetta Stone,
an old name of Egypt.  This country is also called the land of Ham
in Scripture (Ps. lxxviii. 51, cv. 23, 27, cvi. 22). But this termra
was of more comprehensive import, as we find some ancient inhabitants
of a region in the south of Judah, said to have come from I-am (1 Chro.
iv. 40).  Thirty primitive nations sprang from Ham.  Of these, only
four were immediate descendants.
(15) KUSH has left traces of his name perhaps in the Caucasus,
the Caspian, and the Cossaei of Khusistan.  There is an allusion in
Amos (ix. 7) to his migration to the land south of Egypt which bears
his name.  This name is preserved in Gheez, the name of the ancient
language of the people, and some say even in Habesh.  It is possible,
that some of the Kushites went towards India.  To Ethiopia, however,
the name generally refers in Scripture.  The Ethiopians were called
by Homer (Odyss. I. 23), E;'oXaTot dvApcwv, remotest of men.
(16) MIzRADI- is the ordinary name for Egypt in the Hebrew
scriptures.  The singular form, MIazor, is found in later books (2 Kings
xix. 24; Is. xix. 6, xxxv. 25).
(17) PUT has with one consent been placed beyond Egypt, in the
north of the continent of Africa.  He is mentioned along with Lubim
as the helper of Nineveh (Nah. iii. 9), and with Kush, as forming,
part of the army of Neko (Jer. xlvi. 9).  His descendants penetrated
far westward. A river bearing the name of Phutes has been mentioned in lIauretania, and an inland country is designated by the name
of Futa. The name may be preserved also in Buto, the capital of
lower Egypt, on the Sebennytic mouth of the Nile.
(18) KENAAN settled in the country called after his name. There
are some grounds for believing that this land was previously inhabited
by Shemites, as the land was Shemitic.  If so, the Kenaanites came
in as intruders, and followed the language of their predecessors. But
of this hereafter.
7. Kushl had five sons and two grandsons, who were reckoned among
the founders of nations.  (19) Seba is associated with Kush (Is. xliii.
3, xlv. 14).  Josephus (Ant. I. 6. 2, II. 10. 2) places him in Meroe,
a country almost insulated by the Nile and its branches, the Astapus




224                          HAM.
(Blue Nile) and Astaboras (Atbarah).  (20) Elavilah occurs as the
name of a country in the antediluvian times. The present Havilah
may refer to a tribe in Africa, called Avalitae, lying south of Bab-elmandeb, which corresponds very well with the situation of Kush and
Seba. This nation, however, may also have a representative in the
XavXOTraoL of Strabo (xvi. 728), situated on the Persian Gulf, where
some other Kushites were to be found. The fragments of' this nation
may have separated by migration, and left its name in both localities.
(21) Sabtah, Josephus finds in the Astaborans of Ethiopia, others in
Sabota, a town in southwest Arabia.  (22) Ramah is traced in Rhegma
on the southeast of Arabia.  (23) Sabteka is the third name, beginning
with the same syllable.  Such names are firequent from the Persian
Gulf to the coast of Africa.  Some find this place on the coast of
Abyssinia, others in Samydake on the east side of the Persian Gulf.
From Ramah are two tribes descended, -  (24) Sheba, and (25) Dedan,
lying in the south of Arabia or on the Persian Gulf.  Daden, an island
in the gulf, now Barhein, may represent the latter.
8-12. In this episode the author turns aside from the table of nations
to notice the origin of the first great empires that were established on
the earth..And Ku]sh begat Nimrod. The author had before enumerated the sons of Kush, who were heads of nations.  Here he singles
out one of his sons or descendants, who became the first potentate of
whom we have any record. He notices his qualities for rising to this
position among men. He began to be a mighty one in thee land. He
was mighty in hunting, before the Lord.  Hunting is a comprehensive
term, indicating the taking of any species of animal, whether of the
air, the sea, or the land. Nimrod's distinction in this respect was so
great as to become proverbial. The expression, "before the Lord,"
intimates, not merely that the Lord was cognizant of his proceedings,
for he knoweth all things, but that Nimrod himself made no secret of
his designs, pursued them with a bold front and a high hand, and at
the same time was aware of the name and will of Jehovah. This
defiant air gives a new character to his hunting, which seems to have
extended even to man, as the term is sometimes so applied (1 Sam.
xxiv. 12 [11], Jer. xvi. 16).  His name, which literally means we
shall rebel, is in keeping with the, practice of an arbitrary and violent
control over men's persons and property.
10. The beginning or first seat and the extent of his kingdom among
men are then described. It consists of four'towns, - Babell and E]ret,
and Akkad and Kalneh, in the land of S&7hiar.  The number four is




GEN. X. 6-20.                     225
characteristic of Nimrod's kingdom. It is the mark of the four quarters
of the earth, of universality in point of extent, and therefore of ambition. The site of Babel (Babylon) has been discovered in certain
ruins near Hillah, chiefly on the opposite or eastern bank of the
Euphrates, where there is a square mound called Babil by the natives.
Erek has been traced also on the east bank of the Euphrates, about
one hundred miles southeast of Babil, or half way between the city
and the confluence of the rivers. It is the Orchoe of the Greeks, and
the ruins now bear the name of Urka, or Warka. This name appears
as Huruk on the cuneiform inscriptions of the place. Akkad, in the
Sept. Arechad, Col. Taylor finds in Akkerkoof,  north of Babel, and
about nine miles west of the Tigris, where it approaches the Euphrates.
Here there is a hill or mound of ruins called Tel Nimrud. Rawlinson
finds the name Akkad frequent in the inscriptions, and mentions Kingi
Akkad as part of the kingdom of Urukh, but without identifying the
site.  Kalneh, Kalno, Isa. x. 9; IKanneb, Ezek. xxvii. 23, is regarded
by Jerome, and the Targum of Jonathan, as the same with Ktesiphon
on the Tigris, in the district of Chalonitis. Its ruins are near Takti
Kesra.  Rawlinson identifies it with Niffer, but without assigning
satisfactory grounds. The sites of these towns fix that of Shinar,
which is evidently the lower part of lMesopotamia, or, more precisely,
the country west of the Tigris, and south of Is, or Hit, on the Euphrates, and Samara on the Tigris. It is otherwise called Babylonia and
Chaldea.
11, 12. Out of that land came he forth to Asshur. This may be
otherwise rendered, "out of that land came forth Asshur."  The probabilities in favor of the former translations are the following: 1st. The
discourse relates to Ninmrod.  2d. The words admit of it. 3d. The
word Asshur has occurred hitherto only as the name of a country.
4th. Asshur, the person, was considerably older than Nimrod, and had
probably given name to Asshur before Nimrod's projects began. 5th.
Asshur would have been as great a man as Nimrod, if he had founded
Nineveh and its contiguous towns; which: does not appear from the
text.  6th. The beginning of his kingdom implies the addition to it contained in these verses. 7th. And the phrases in the land of Shinar, out
of that land, and the need of some definite locality for the second four
cities, are in favor of the former rendering.
Asshur was a country intersected by the Tigris. It included the
part of  liesopotamia north of Shinar, and the region between the
Tigris and:3ount Zagros. Its extension westward is undefined by
29:




226                          HAM.
any natural boundary, and seems to have varied at different times.
N.ineveh was a well-known city of antiquity, situated opposite Mosul
on the Tigris. The country in'which it was placed is called by Strabo
Aturia, a variation seemingly of Asshur. Its remains are now marked
by the names Nebbi-yunus and Koyunjik.  Rehoboth-ir, the city
broadway or market, has not been identified.  IKelah is said to be
now marked by the ruin called Nimrud. This lies on the left bank
of the Tigris, near its confluence with the greater Zab. Its name
seems to be preserved in the Calachene of Strabo. It was about
twenty miles south of Nineveh. It is possible, however, so far as
we can conjecture from conflicting authorities, that KIelah may be
Kileh Sherghat, about fifty miles south of Mosul, on the right bank
of the Tigris.  Resen is placed by the text between Nineveh and
Kelah, and is therefore probably represented by Selamiyeb, a village
about half way between Koyunjik and Nimrud. If Kelabh, however,
be Kileh Sherghat, Resen will coincide with Nimrud.  That is the
great city. This refers most readily to Resen, and will suit very well
if it be Nimrud, which was evidently extensive. It may, lowever,
refer to Nineveh. This completion of Nimrod's kingdom, we see,
contains also four cities. The Babylonian and Assyrian monarchies
were akin in origin, and allied in their history and in their fall. They
were too near each other to be independent, and their mutual jealousies
at length brought about the ruin of the northern capital. A Kushite,
and therefore a Hlamlite, founded this first world-monarchy or tyranny.
Another Haumite power arose simultaneously in Egypt. A branch of
the Kushites seem to have gone eastward, and spread over India. Bgut
-another branch spread through the South of Arabia, and, crossing into
Africa, came into contact, sometimes into alliance, and sometimes into
collision with the Egyptian monarchy. The eastern empire is noticed'particularly, because it intruded into Shemitic ground, and aimed continually at extending its sway over the nations descended from Shem.
13, 14. Mizraim  has seven sons, from whom are derived eight
nations.  (20) The Ludrim are probably mentioned in Isa. lxvi. 19, in
connection with Tarshish and Put; in Jer. xlvi. 9, in connection with
Kush and Put; and in Ezek. xxvii. 10, xxx. 5, in connection with
Put. In all these instances the name is in the singular, but in our
text in the plural, expressly denoting the nation of which Lud was the
progenitor. The Ludim were distinguished for the use of the bow.'They were, doubtless, an African tribe, related to the Egyptians, and
well known to the prophets, though their country cannot now be pointed
out. Joslephus  intimates that they were destroyed, as well as other




GEN. X. 6-20.                     227
tribes descended from M izraim, in the Ethiopic war of the time of
M{oses; but they still existed in the times of Ezekiel. Movers finds
them in the Lewatah, a tribe of Berbers.  Others place them in Mauretania.  Pliny mentions a river Laud in Tingitana.
(27) The An2amirm are not elsewhere mentioned.  (28) The Lehabim
are generally identified with the Lubim (2 Chr. xii. 3, xvi. 8; Dan.
ii. 43; Nah. iii. 9), who are introduced in connection with the Kushim.
They are probably the Libyans, who lay to the west of Egypt, and,
extending from the BMediterranean indefinitely to the south, came into
contact with the Kushites of Abyssinia.  (29) The Naphtuhim Bochart
places in Nephthys, near Pelusium on the Lake Sirbonis.  Others
find a trace of them in Napata, a town of MIeroe. This agrees with
the indications of Josephus and the Targum of Jonathan.
(30) The Pathrusim have their place in Pathros, a name of upper
Eoypt or the Thebais. It is arranged by Isaiah (ii. 11) between
Egypt and Kush.  (31) The ICaslulimiz are supposed by some to be
represented by the Colchians, whom  Herodotus (ii. 104) traces to
Egypt. It is possible the Colechians may have been a colony from
them.  But their original seat must have been somewhere on the
coast of the Red Sea.  Out of whlom  came (32) Pliilistim. The
Philistines dwelt on the coast of the Mediterranean, from the border
of Egypt to Joppa.  They had five principal cities, - Gaza, Ashdod,
Ashkelon, Gath, and Ekron. They gav3 the name nt.: Pelesheth
to the -whole of Kenaan, from which is derived the Greek name ilaXaL-;rrvy, Palaestina.  They are stated by the text to be a colony or
o{shoot of the Kas!ulim.  (33) Kacphtorim.  From Jer. xlvii. 4, it
appears that Kaphtor was a coast-land.  From  Amos xi. 7, we learn
that the Philistines came from this land. Hence we conclude that
the Kaphtorim dwelt on the coast of the Red Sea, adjacent to the
Klasluchim, and left their name, perhaps, in Koptos and A'/yvrrov.
Cappadocia, Crete, and Cyprus only slightly resemble the name, and
have no other recommendation.  The KIasluhim may have been their
southern neighbors, and thus the Philistines may have occupied a part
of KIaphtor, before their settlement on the coast of the Great Sea,
within the borders of Ienaan, where they would, of course, be another
tribe (,XX6ovXot). This account of these descendants of Mizraim
agrees best with the hint of Josephus, that many of them bordered on
the Ethiopians; and perished, or perhaps were forced to migrate, in
the Ethiopic or other wars (i. 6. 3). Thus it appears that the descendants of Mizraim were settled in Africa, with the exception of the




228                           HAM.
Phulistiles, who migrated into the country to which they gave their
name.
15-19. From  Kenaan are descended eleven nations.  (34) Zidon
is styled his first-born.  The name is retained in the well-known town
on the coast of Phclnicia, which is accordingly of the highest antiquity
among the cities of that region.  The Sidonians were reckoned coextensive with thie Plhenicians, and are mentioned by Homer (I1. xxiii.
743; Od. iv. 618).  (35) Beth.  This tribe dwelt about Hebron and
in the mountafins around, and perhaps still further north in the districts
extending towards the Euphrates (Gen. xxiii. 3; Num. xiii. 29; Jos.
i. 4). Esan took wives from the Hittites (Gen. xxvi. 34, 35), and
some part of the nation existed even after the captivity (Ezr. ix. 1).
(36) The Jehusite has his chief seat in and around Jerusalem, which
was called Jebus, from his chief; and the citadel of which was wrested
from him  only in the time of David (2 Sam. v. 7).  (37) The  lnzor.ite was one of the most imlportant and extensive tribes of Kenaan.
Five kings of this nation dwelt in the mountains afterwards occupied
by Juda'h (Gen. xiv. 7, 13; Nu. xiii. 29; Jos. x. 5), and two on the
east of the Jordon, in H-eshbon and Bashan, north of MIoab (Nu. xxi.
13; Deut. iv. 47). The eastern Amrorites were conquered under Moses,
the western under Joshua. A reimnant of them were made bondsmen
by Solomon (1 Ki. ix. 20). They survived the captivity (Ezr. ix. 1).
(38) The Giryaslite seems to have lain on the west of' the Jordan,
and the name may be preserved in the reading rEpyE0-'qvfv, of _Matt.
viii. 28.  The town of the Gergesenes is supposed to have been at
the southeast of the lake of Gennesaret (Gen. xv. 21; Deut. vii. 1;
jos. xxiv. 11).
(39) The  Hivite was found at Shaleni, Gibeon, and also at the foot
of Hermon and Antilibanus (Gen. xxxiv. 2; Jos. ix. 7, xi. 3; Judg.
iii. 3). The former were also classed under the Aniorites (Gen. xlviii.
22; 2 Sam. xxi. 2).  With the exception of four cities of the Gibeonites, they were conquered by Joshua (ix. 17; xi. 3, 19).  (40)
The Arkite probably dwelt near a town called Arke or Caesarea
Libani, lying some iniles north of Tripolis, at the foot of Lebanon.
Its ruins are still extant at Tel Arka.  (41) The Sinite is supposed
to have dwelt in Sinna, a town mentioned by Strabo, called Sine by
Jerome, and Syn in the fifteenth century (Strab. xvi. 2, 18; Hieron.
Quaest. in Gen., Breitenbach, Travels, p. 47), not far from Arke.
(42) The Arvadite dwelt in Arvad, Aradus, now Ruad, a Phoenician town on an island of the same name.  (43) The Zemnzrite has




GEN. X. 6-20.                     229
been traced in the town:[Lvpa, the ruins of which were found by
Shaw at the western foot of Lebanon, under the name of Sumra.  (44)
The Hctmathlte was the inhabitant of HTamath, called Haiaath Rabbah
(the great), by the Greeks Epiphaneia, and at present Hamab. It is
situated on the Orontes, and held an important place in the history of
Israel.  The land of Hamath was of great extent, including the town
of Riblab (2 Kings xxv. 21) and reaching even to Antioch.  The
entrance of Hamath hm Niz, the northern part of the valley between
Lebanon and Antilibanus, formed the utmost boundary of Palestine
to the north (Num. xiii. 21; Jos. xiii. 5; 1 Kings viii. 65). Its king
was in alliance with David (2 Sam. viii. 10).
And afterwvards w,;ere thle facmilies of tJhe KZenaanites spread abroad
After the confusion of tongues were these nations formed; and
after the formation of these Kenaanic tribes occurred the dispersion
spoken of in the text. We do not know what was the original seat
of the Kenaanites; or whether the dispersion here mentioned was
violent or not. Its primary result, however, seems to have been their
settlement in the country of which the boundaries are next described.
It is not improbable that this land was allotted to a portion of the
Shemites, and occupied by them when the Kenaanites entered and
established themselves among them  (Gen. xl. 15). The Kenaanites
probably had the same grasping tendency which displayed itself in
iNimrod, their kinsman; and therefore seized upon the country with a
high hand, and called it after their name. Their expulsion, on the
conquest of the land by the Israelites, and their commercial activity,
led to a still further dispersion; as colonies were sent out by them to
the distant shores of the Mediterranean, to Asia Minor, Greece,
Africa, Spain, and even the British Isles. But it can scarcely be
supposed that reference is here made to these subsequent events in
their history.
19. The border of Kenaan, as here described, extends along the
coast from Zidon in the direction of (as thou goest unto) Gerar, which
lay between Kadesh and Shur (Gen. xx. 1), and has its name preserved in the Wady el-Jerur, which is nearly in a line connecting
Ain el-W'eibeh and Suez. It turns at Azzah (Gaza), and passes to
the cities of the plain, of which the after-history is so memorable.
Its terminating point is Lesha, which is generally supposed to be
Callirrho6, to the northeast of the Dead Sea, so called from the hot
springs which form a stream  flowing into the lake. It is possible,
however, that Lesha is only another variation of Laish and Leshem, a




230                           SHEM.
city belonging to the Sidonians, and situated near the sources of the
Jordan.  Thus we have the western, southern, and eastern border
briefly given in this verse. It is manifest, however, that they did not
confine themselves to these limits, but "afterward spread abroad" into
the adjacent regions. The Hittite went to the northeast; the Amorite
crossed the Jordan, and occupied a great part of Peraea; the Hivite,
the Ar-kite, the Sinite, the Arvadite, the Zemarite, and the Hamathite
stretched far north of the boundary.
20. The list of the Hamites is here summed up in the usual form.
It appears that Ham  occupied Africa and a certain portion of Asia
along the eastern coast of the Mediterranean, in the south of Arabia,
about the lower valley of the Frat and Diljah, and perhaps along the
south of Asia. In extent of territory, Japheth ultimately far exceeded,
as he occupied most of Asia and almost all of Europe and the NTew
World. Ham is next to him, as he inherited Africa and a portion of
Asia.  Some of his descendants have also been forcibly transplanted
to the New Hemisphere.  But in point of political intercourse with
Shem, Japheth, in early times, sinks comparatively into the shade,
and IHam assumes the prominent place. Babylon, Kush, Egypt, and
Kenaan are the powers which come into contact with Shem, in that
central line of human history which is traced in the Bible.  Hence it
is that in the table of nations special attention is directed to Kush,
Nimrod, Mizraim, and to the tribes and borders of Kenaan.
XXXIII. SHEM.- Gen. x. 21-32.
21. n=.'Eber, yonder side; v. pass, cross.
22. Ebbs'Elam. i  suckle.,b' hide; be mature.:it72;.   Arpakshad.. ]  boundary of Kesed, or (von-Bohlen) Arjapakshata,
beside Aria.  t   Aram, high; v. be high.
23. 1.~:'Uts; v. counsel; be firm, solid. bi.  Chul; v. rub, twist,
writhe, be strong, await.  ~rm Gether, bridge?.9 75. Mrash; r. feel,
touch.
24. nit Shelach, missile, shoot.
25. All Peleg; n. brook, canal; v. divide.  ]~ JoctaLn, small.
26.'vb~ Almodad.'rn learn.   ]m~ measure.  to'  Sheleph;
v. draw out or of f.,-/:ti Clatsarmaveth, court of death.  mre Jerach, mzoon, months.




GEN. X. 21-32.                    231
27.'in~ri Hadoram, majesty, beauty; v. swell, honor. 5.iR Uzal;
v. go out or away. ti   Diclah,palm.
28. ni' cObal, bare, bald. b,?nt. Abimael, father of Mael (circumcision).
29. ~ii Ophir; v. break, veil. tnn  Jobab; v. cry, call.
30. nt~  Mesha,  %t5 -.  Ni roar, crash.  it    Sephar, counting,
writing.
21. And to Shem was born issue, even to him, the father of
all the sons of Heber, the elder brother of Japheth.  22. The
sons of Shem: Elam  and Asshnur and Arpaksbad and Lud
and Aram.  23. And the sons of Aramn: Uz and Hul and
Gether and Mash.  24. And Arpakshad begat Shelah; and
Shelah begat Hleber.  25. And to Heber were born two sons:
the name of tile one was Peleg, for in his days was the land
divided; and his brother's name was Joetan.  26. And Joctan
begat Almodad and Sheleph and Hazarmaveth and Jerah, 27.
And H-iadorar  and Uzal and Diclah, 28. And Obal and Abinmael
and Sheba, 29. And Ophir and H-avilah and Jobab: all these
were the sons of Joctan.  30. And their dwelling was from
Mesha as thou goest unto Sephar, a mount of the east.  31.
These are the sons of Shem  after their families, after their
tongues, in their lands, after their nations.  32. These are
the families of the sons of Noah, after their generations, in
their nations: and by these were tile nations divided in the
land after tle flood.                  1 14.
From Japheth, who penetrated into the remotest regions, the writer
proceeds to Ham, who came into close contact with Shem. From Ham
he passes to Shem, in whom the line of history is to be continued.
21. Shem is here distinguished by two characteristics - the former
referring to a subsequent, the latter to an antecedent event. He is
the father of all the sons of ]]eber. It is evident from this that the sons
of Heber cast lustre on the family of Shem, and therefore on the whole
human race. It is unnecessary to anticipate the narrative, except so
-fhr as to note that the sons of Heber include most of the Arabians, a




232                         SHEM.
portion of those who mingled with the race and inhabited the land of
Aram, and, most probably, the original element of the population in
the land of Kenaan. This characteristic of Shem shows that the table
in which it is found was composed after the Hebrews had become
conspicuous among the descendants of Shem.
Shem is next distinguished as the elder brother of Jracpeth; that is,
older than Ham. This interpretation of the words is mlost agreeable
to the Hebrew idiom, and is the only one which affords an important
sense. That Shem was the second son appears froma the facts that
Ham was the youngest (Gen. ix. 24), that Shem was born in the five
hundred and third year of Noah (Gen. xi. 10), and, therefore, Japheth
must have been the one born when Noah was in his five hundredth
year (Gen. v. 32). The reason for inserting this statement is to
prevent the order in which the brothers are introduced in the pedigree
from being taken as that of their age, instead of that of the historical
relationship subsisting among the nations descended from them.
22. Twenty-six of the primitive nations are descended from Shem,
of which five are immediate.  (45) ELAMI was settled in a part of the
modern Persia, to which he gave name. This name seems to be preserved in Elymais, a province of that country bordering on the Dijlah,
and now included in Khusistan. It was early governed by its own
kings (Gen. xiv. 1), and continued to occupy a distinct place among
the nations in the time of the later prophets (Isa. xxii. 6; Jer. xlix. 34;
Eze. xxxii. 24). Its capital was Shushan or Susa (Dan. viii. 2), now
Shuster.
(46) AssHUR seems to have originally occupied a district of lMesopotamia, which was bounded on the east by the Tigris (Gen. ii. 14).
The inviting plains and slopes on the east of the Tigris would soon
occasion a migration of part of the nation across that river. It is
possible there may have been an ancient Asshur occupying the same
region even before the flood (Gen. ii. 14).
(47) ARPAKISHAD is traced in'Appa7raXZriLg, Arrhapachitis, a region
in the north of Assyria. V. Bohlen and Benfey identify it with Ariapakshata, denoting a country beside Aria.  Gesenius renders it border
or stronghold of the Kasdim; but the components of the word are
uncertain. The nations descended from Arpakshad are noted at the
close on account of their late origin, as well as their import for the
subsequent narrative.
(48) LUD is usually identified with the Lydians, Av3ot, who by
migration at length reached and gave their name to a part of the west
coast of Asia Minor.




GEN. X. 21-32.                      233
(49) AruAM gave name to the upper parts of Mesopotamia and the
parts of Syria north of Palestine.  Hence we read of Aranm Taharaim.
(of the two rivers), Aram  Danmmesek (of Damascus), Aram  i aakah
on the southwest border of Damascus, about the sources of the Jordan.
Aram Beth Rechob in the same neighborhood, and Aram Zoba to the
north of Damascus.  The name is perhaps varied in the'Ap-totL of
I-omer (I1. ii. 783) and Strabo (xiii. 4. 6). From Aram are descended
four later nations.
23. (50) Uz ('Avorr-rt, LXX.) is the chief of a people having their seat
in the north of Arabia Deserta, between Palestine and the Euphrates.
From this Uz it is possible that the sons of Nallor and of Seir (Gen.
xxii. 21; xxxvi. 28) obtained their name. Job dwelt in this land.
(51) Hut is supposed to have his settlement about the sources of the
Jordan in Huleh.  Others trace this nation in the Hylatae (Plin. v. 19)
near Emesa.  (52) Gether is of uncertain position, probably in Arabia.
(53) lIash may have left a trace of his namne in Mons Masius, Karajah
Dagh, south of Diarbekir, and perhaps also in the M'ysians and  iomsians, who may have wandered westward fiom under this mountain.
24. Arpaks1lad begat (54) Shelah.  v-We know nothing of the nation
of which he was the founder.  He begat (55) Heber.  I-e is the progenitor of the Hebrews, the race to which Abraham belonged.  He is
marked out very prominently for reasons partly unknown to us at this
dcistance of time, but partly no doubt because he was the ancestor of
the chosen race who immediately preceded the confusion of tongues,
and to whom belonged that generic Hebrew tongue, which aft:erwar'ds
branched into several dialects, of which the Hebrew, now strictly so
called, was one.  It is probable that most of the diversified modes of
speech retained the substance of the primeval speech of manlkind.
Aind it is not improbable, for various reasons, that this Hiebrew tong(ue,
taken in its largest sense, deviated less from the original standard than
any other.  The Shemites, and especially the Hebrews, departed less
from the knowledge of the true God than the other families of man, land,
therefore, may be presumed to have suffered less from the concussion
given to the living speech of the race.  The knowledge previously
accumulated of the true God, and of his will and way, would have
been lost, if the terms and other modes of expressing divine things
had been entirely obliterated.  It is consonant with reason, then, to
suppose that some one language was so little shaken from its primary
structure as to preserve this Lnowledge. TWe know as a fact, that, while
other nations retained some faint traces of the primeval history, the
30




234                           SHEM.
Hebrews have handed down certain and tangible information concerning former things in a consecutive order from the very first.  This is a
proof positive that they had the distinct outline and material substance
of the primeval tongue in which these things were originally expressed.
In keeping with this line of reasoning, while distinct from it, is, the
fic that the names of persons and things are given and explained in
ti-e Hebrew tongue, and most of them in that branch of. it in which
the Old Testament is composed.  We do not enter further into the
ipeculiar nature of the Hebrew family of languages, or the relationship
in which they are found to stand with the other forms of human speech
than to intimate that such investigations tend to confirm the conclusions
here enunciated.
25. This nation was very extensive, and accordingly branched out
into several, of which the inlmediate ones are Peleg and Joctan.  (56)
Peleg is remarkable on account of the origin assigned to his name. 1,k
his days was the land divided. Here two questions occur.  What is
the meaning of the earth beino divided, and what is the time denoted
by his days?  The verb divide (e,:) occurs only three timnes elsewhere
in the Hebrew scriptures (1 Chron. i. 19; Job xxxviii. 25; Ps. Iv.
10).  The connection in which this rare word is used in the Psalm,'" divide their tongues," seems to determine its reference in the present
passage to the confusion of tongues and consequent dispersion of mankind recorded in the following chapter.  This affords a probable answer
to our first question.  The land was in his days divided among the
representative heads of the various nations.  But to what point of
time are we directed by the phrase in hi-s days3?  Was the laLnd divided
at his birth, or some subsequent period of his life?  The latter is possible, as Jacob and Gideon received new names, and Joshua an altered
name, in after-life.  The phrase in his days seems to look the same
way. And the short interval from  the deluge to his birth appears
scarcely to suffice for such an increase of the human family as to allow
of a separation into nations.  Yet, on the other hand, it is hard to find
any event in after-life which connected this individual more than any
other with the dispersion of man. It is customary to give the nalme
at birth.  The phrase in his days may, without any straining, refer to
this period.  And if we suppose, at a time when there were only a
few famnilies on the earth, an average increase of ten children in each in
four generations, we shall have a thousand, or twelve hundred fullgrown persons, and, therefore, may have five hundred families at the
birth of Peleg.  We cannot suppose rore than fift-y-five nations distin



GEN. X. 21-32.                      235
guished from one another at the dispersion, as tieber is the fifty-fifth
name, and all the others are descended from him. And if three families
were sufficient to propagate the race after the flood, nine or ten were
enough to constitute a primeval tribe or nation.  We see some reason,
therefore, to take the birth of Peleg as the occasion on whiich he
received his name, and no stringent reason for fixing upon any later
date.  At all events the question seems to be of no chronological
importance, as in any case only four generations preceded Peleg, and
these might have been of comparatively longer or shorter duration
without materially affecting the number of mankind at the time of his
birth.  Peleg, is also remarkable as the head of that nation out ofL
which, at an after period, the peculiar people of God sprang.  Of the
Palgites, as a whole, we hear little or nothing further in history.
(57) Joctan, if little or insignificant as an individual or a nation,
is the progenitor of a large group of tribes, finding their place among
the wandering races included afterwards under the name Arab.
Cachtan, as the Arabs designate him in their traditions, may have
given name to Cachtan, a town and province mentioned by iN-iebuhr.
26-29. The thirteen tribes of the Joctanlites or primitive Arabs are
here enumerated.  (58) Amnodad is usually referred to Yemen.  The
first syllable may be the Arabic article.  MBudad is the name of one
celebrated in Arab story as the stepfather of Ishmael and chief of the
Jurhum tribe of Joctanites.  The'AAXov/1atW-rat of Ptolemy belonged
to the interior of Arabia Felix. (59) SCeleph is traced in the canwa-qvol
of Ptolemy (6. 7), belonging to the interior.  (60) Hazarmaveth gives
name to a district on the Indian Ocean, abounding in spices, now called
Hadramaut.  This tribe is the Chatranmitae of Greek writers.  (61)
Jerakz occupied a district where are the coast and mountain of the
moon, near Hadramaut.  (62) HadCorcam is preserved in the tribe called'A8pautTaL Atramitae, placed by Pliny (G. 28) between the Homerites
and the Sachalites on the south coast of Arabia.  (63) Uczal perhaps
gave the ancient name of Azal to Sana, the capital of Yemen, a place
still celebrated for the manufacture of beautiful stuffs.  (64) Diclalb
settled possibly in the palm-bearing region of the ]Minaei in Hejaz.
(65) Obal is otherwise unknown.  (66) Abicnatel is equally obscure.
Bochart supposes there is a trace of the name in MaXt, a place in Arabia Aromatifera.  (67) Skieba is the progenitor of the Sabaei in Arabia
Felix, celebrated for spices, gold, and precious stones, and noted for
the prosperity arising from traffic in these commodities.  A queen of
Sheba visited Solomon. The dominant family among the Sabsmans




236                           SIIEM.
was that of Hirnjar, from whom the Himjarites (Homeritfe) of a later
period descended.
(68) Oplir gave name to a country celebrated for gold, precious
stones, and almug wood, which seems to have lain on the south side
of Arabia, where these products may be found. What kind of tree the
almug is has not been clearly ascertained.  Some suppose it to be the
sandal wood which grows in Persia and India; others, a species of
pine. If this wood was not native, it may have been imported from
more distant countries to Ophir, which was evidently a great emporium.
Others, however, have supposed Ophir to be in India, or Eastern Africa.
The chief argument for a more distant locality arises from the supposed
three years' voyage to it from Ezion-geber, and the products obtained
in the country so reached. But the three years' voyage (1 Kings x.
22; 2 Chron. ix. 21) seems to be in reality to Tarshish, a very different region.
(69) Ifavilah here is the founder of a Joctanite tribe of Arabs, and
therefore his territory must be sought somewhere in the extensive
country which was occupied by these wandering, tribes. A trace of
the name is probably preserved in Khawlan, a district lying in the
northwest of Yemen, between Sans and MIecca, though the tribe may
have originally settled or extended further north.  (70) Jobab has been
compared with the'Io/apTrat of Ptolemy (6. 7).  Bochart finds the
name in the Arabic yobab, a desert.
29. The situation of Miesha is uncertain., But it is obviously the
western boundclry of the settlement, and may have been in the neighborhood of Miecca and Medina.  Sephar is perhaps the Arabic Zaphari, called by the natives Isfor, a town on the south coast near AMirbat.
It seems, howrever, to be, in the present passage, the "mount of the
east " itself a thlriferous range of hills, adjacent, it may be, to the seaport so-called.  Gesenius and others fix upon MAesene, an island at the
head of the Persian Gulf, as the gMesha of the text.  But this island
may have hlad no existence at the time of the Joctanite settlement.
These boundaries include the greater part of the west and south coast
of the peninsula, and are therefore sufficient to embrace the provinces
of Hejaz (in part), Yemen, and kTHadramaut, and aford space for the
settlements of the thirteen sons of Joctan.  The limits thus marked
out determine that all these settlers, Ophir among the rest, were at first
to be found in Arabia, how far soever they may have wandered from
it afterwards.
31, 32. The first of these verses contains the usual closing formula




GEN. X. 21-32.                     237
for the pedigree of the Shemite tribes; and tlhe second, the corresponlding form for the whole table of nations.
From a review of these lands it is evident that Shem occupied a
much smaller extent of territory than either of his brothers. The
mountains beyond the Tigris, the Persian Gulf, the Red Sea, the Levant, the Archipelago, and the Black Sea, bound the countries thalt
were in part peopled by Shem. Arabia, Syria, and Assyria contained the great bulk of the Shemites, intermingled with some of the
Hamites. The Kushites, Kenaanites, and Philistines trench upon their
ground.  The rest of the Hamites peopled Africa, and such countries
as were supplied from it.  The Japhethites spread over all the rest of
the world.
In this table there are seventy names, exclusive of Nimrod, of
heads of families, tribes, or nations descended from the three sons of
Noah, - fourteen from Japheth, thirty from Hanm, and twenty-six from
Shem. Among the heads of tribes descended from Japheth are seven
grandsons. Among those from IIam are twenty-three grandsons and
three great-grandsons* Among those of Shem are five grandsons, one
great-grandson, two of the fourth generation, and thirteen of the fifth.
Whence it appears that the subdivisions are traced further in Ham
and much further in Shem than in Japheth, and that they are pursued only in those lines which are of importance for the coming
events in the history of Shem.
It is to be observed, also, that, though the different races are distinguished by the diversity of tongues, yet the different languages are
much less numerous than the tribes. The eleven tribes of Kenaanites, and the thirteen tribes of Joctanites, making allowance for some
tribal peculiarities, most probably spoke at first only two dialects of
one family of languages, which we have designated the Hebrew{, itself
a branch of, if not identical with, what is commonly called the Shenmitic. Hence some Hamites spoke the language of Shem. A similar
community of language may have occurred in some other instances of
diversity of descent.




238            THE CONFUSION OF TONGUES.
XXXIV. THE CONFUSION OF TONGUES. —Gen. xi. 1-9.
1.  _~ pluck, out, break tp, journey.  ti:. eastward, or on the east
side, as in Gen. ii. 14, xiii. 1.1; Isaiah ix. 11 (12).
6.  irT their beginning, for t:in the regular form of this infinitive
with a suffix..~-~ as if from 5,   -'.:1 C        -T    -T
7.,:?n usually said to be for,  from.? o; but evidently designed
by the punctuator to be the thrid sing. fem. perf. of 5=_ to be confi)znded, having for its subject z~', " and there let their lip be confounded."  The two verbs have the same root.
9. a 5n   Babel, confusion, derived from i5 the common root of 5~_
and 5,~, by doubling the first radical.
XI. 1. And the whole land was of one lip, and one stock
of words. 2. And it canme to pass, as they journeyed eastward,
that they found a plain ill 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 aspllalt had they for mortar.  4. And they said, Go
to, lot us build us a city, and a tower whose top may be in
the sky, and let us imakel us a name; lest we be scattered
abroad upon the face of thel whole land.  5. And the LouD
came down to see the city and the tower, which the sons of
man had builded.  6. And the LORD said, Behold, the people
is one, and they have all one lip, and this they have begun to
do; and now nothing will be restrained from them, which
they have nimagined to do. 7. Go to, let us go down, and there
coinfolund their lip, that they may not understand one another's lip.  8. Alnd the LenD scattered them abroad thence
upon the face of all the land; and they left off to build the
city.  9. Therefore was the name of it called Babel, because
the Lou!D had there confounded the lip of all the land; and
thence had the LonD scattered them  abroad upon the face of
all the land.'                     15.




GEN. XI. 1-9.                      239
Having completed the table of nations, the sacred writer, according
to his wont, goes back to record an event of great moment, both for the
explanation of this table and for the future history of the human race.
The point to which he reverts is the birth of Peleg.  The present
singular passage explains the nature of that unprecedented change by
which mankind passed from one family with a mutually intelligible
speech, into many nations of diverse tongues and lands.
1. The previous state of human language is here briefly described.
ThUe whole land evidently means the whole then known world with all
its human inhabitants. The universality of application is clearly and
constantly maintained throughout the whole passage. "Behold, the
peopl.e is one."  And the close is on this point in keeping with the
commencement.  " Therefore was the name of it called Babel, because
the Lord had there confounded the lip of all the land."
Of one lip, and one stock of words. In the table of nations the
term " tongue " was used to signify what is here expressed by two
terms. This is not undesigned. The two terms are not synonymous
or parallel, as they form the parts of one compound predicate.  " One
stock of words," then, we conceive, naturally indicates the matter, the
substance, or material of language. This was one and the same to
the whole race. The term "lip," which is properly one of the organs
of articulation, is, on the other hand, used to denote the form, that is,
the manner, of speaking; the mode of using and connecting the matter
of speech; the system of laws by which the inflections and derivations
of a language are conducted. This also was one throughout the
human family. Thus the sacred writer has expressed the unity of
langua(e among mankind, not by a single term as before, but, with a
view to his present purpose, by a combination of terms expressing the
two elements which go to constitute every organic reality.
2-4. The occasion of the lingual change about to be described is
here narrated. As they journeyed eastward. The word " they " refers
to the whole land of the previous verse, which is put by a common
figure for the whole race of man. "Eastwvard" is proved to be tile
meaning of the  phrase ti   by Gen. xiii. 11, where Lot is said to
journey (G.) from Bethel to the plain of the Jordan, which is to the
east. The human race, consisting it might be of five hundred families,
journeys eastward, with a few points of deflection to the south, along
the Euphrates valley, and comes to a plain of surpassing fertility in
the land of Shinar (Herod. i. 178, 193). A determination to make a
permanent abode in this productive spot is immediately formed.




240              THE CONFUSION OF TONGUEflS.
3, 4. A building is to be erected of brick and asphalt.  The BabyIonian soil is still celebrated for these architectural materials.  There
is here a fine clay, mingled with sand, forming the very best material
for brick, while stones are not to be found at a convenient distance.
Asphalt is found boiling up from the soil in the neighborhood of B abylon and of the Dead Sea, which is hence called the lucus Asphaltites.
The asphalt springs of Is or IHit on the Euphrates are celebrated by
many writers.  Burn them thoroughly.  Sun-dried bricks are very
much used in the East for building purposes.  These, however, were
to be burned, and thereby rendered more durable.  Brick for stone.
This indicates a writer belonging to a country and an age in which
stone buildings were familiar, and therefore not to Babylonia.  Brickmaking was well-known to iMoses in Egypt; but this country also
abounds in quarries and splendid erections of stone, and the Sinaitic
peninsula is a mass of granitic hills.  The Shemites mostly inhabited
countries abounding in stone. Asphalt for mortar.  Asphalt is a mineral pitch. The word rendered mortar means at first clay, and then
any kind of cement.
4. The purpose of their hearts is now more fully expressed. Let
us bu7ild us a city, and a tower whose top may be in the skies. A city
is a fortified enclosure or keep for defence against the violence of the
btrute creation.  A tower whose top may be in the skies for escape
from the possibility of a periodical deluge. This is the language of
pride in man, who wishes to know nothing above himself, and to rise
beyond the reach of an over-ruling Providence. And let zts make us a
name.  A name indicates distinction and preeminience.  To make us
a name, then, is not so much the cry of the multitude as of the few,
with N\imrod at their head, who alone could expect that which is not
com.mon, but distinctive.  It is here artfully inserted, however, in the
popular exclamation, as the people are prone to imagine the glory
even of the despot to be reflected on themselves.  This gives the character of a lurking desire for empire and self-aggrandizement to the
dcsin  of the leaders, - a new form of the same selfish spirit which
animated the antediluvian men of name (Gen. vi. 4).  But despotism
for the few or the one, implies slavery and all its unnumbered ills for
the many.  Lest we be scattered abroad upon the face of the whole
land.  The varied instincts of their common nature here speak forth.
The social bond, the tie of kinsmanship, the wish for personal safety,
the desire to be independent, perhaps even of God, the thirst for absolute power, all plead for union; but it is union for selfish ends.




GEN. XI. 1-9.                     241
5-7. These verses describe the nature of that change by which
this form of human selfishness is to be checked. 5. The Lord came
down. The interposing providence of God is here set forth in a sublime simplicity, suited to the early mind of man. Still there is something here characteristic of the times after the deluge. The presence
of the Lord seems not to have been withdrawn from the earth before
that event. He walked in the garden when Adam and Eve were
there. Hie placed the ministers and symbols of his presence before it
when they were expelled. He expostulated with Cain before and
after his awful crime. He said, " My Spirit shall not always strive
with man."  He saw the wickedness of man; and the land was corrupt
before him. He communicated with Noah in various ways, and finally
established his covenant with him. In all this he seems to have been
present with man on earth. He lingered in the garden as long as his
forbearance could be expected to influence man for good. He at length
appointed the limit of a hundred and twenty years. And after watching over Noah during the deluge, he seems to have withdrawn his
visible and gracious presence from the earth. Hence the propriety of
the phrase, "the Lord came down." lIe still deals in mercy with a
remnant of the human race, and has visited the earth and manifested
his presence in a wondrous way. But he has not yet taken up his
abode among men as he did in the garden, and as he intimates that he
will sometime do on the renovated earth.
6. In like simplicity is depicted the self-willed, god-defying spirit
of combination and ambition which had now budded in the imagination
of man. The people is one, - one race, with one purpose. And they
zave all one lip. They understand one another's mind. No misunderstanding has arisen from  diversity of language.  This is their,cg/nning. The beginning of sin, like that of strife, is as when one
letteth out water. The Lord sees in this commencement the seed of
growing evil. All sin is dim and small in its first rise; but it swells
by insensible degrees to the most glaring and gigantic proportions.
And now nothing will be restrained from them, which they have imagined'
to do. Now that they have made this notable beginning of concentra —
tion, ambition, and renown, there is nothing in this way which they
will not imagine or attempt.
7. Here is announced the means by which the defiant spirit of' concentration is to be defeated. From this and the previous verse we
learn that the lip, and not the stock of words, is the part of language
which is to be affected, and hence perceive the propriety of distinq-i




242              THE CONFUSION OF TONGUES.
guishing these two in the introductory statement.  To confound, is to
introduce several kinds, where before there was only one; and so in
the present case to introduce several varieties of form, whereas language was before of one form.  Hence it appears that the one primitive tongue was made manifold by diversifying the law of structure,
without interfering with the material of which it Awas composed.  The
bases or roots of words are furnished by instinctive and evanescent
analogies between sounds and tllings, on which the etymological law
then plays its part, and so vocables come into existence.  Thus fromthe root fer, we get fer, ferre, ferens, fert, ferebat, feret, ferct, ferret;
C' pE,'Ep   V, c E WV,  E'PEL, C.P.E,',''O,  etc.; -t.t, Tvn., n   T
hn.m,  etc., according to the formative law of each language.  It is
evident that some roots may become obsolete and so die out, while
others, according to the exigencies of communication and the abilities
of the speaker, may be called into existence in great abundance.  But
whatever new words come into the stock, are made to comply with the
formative law which regulates thle lan.guage of the speaker.  This law
has been fixed as the habitude of his mind, firom which he only deviates
on learning  and imitating some of the formative processes of another
tongue.  In t'he absence of any other language, it is not conceivable
that he should on any account alter this law.  To do so would be to
rebel against habit without reason, and to put himself out of relation
with the other speakers of the only known tongue.
The sacred writer does not care to distinguish the ordinary from
-the extraordinary in the procedure of Divine Providence, inasmuch as'he ascr;ibes all events to the one creating, superintending, and administerinc  powver of God. Yet there is something beyond nature here.
We can understand and observe the introduction of new words into
the vocabulary of man as often as the necessity of designating a new
object or process calls the naming fculty into exercise.  But the new
word, whether a root or not, if engrafted into the language, invariably
obeys thle Iormative law of the speech into which it is admitted.  A
nation adds new words to its vocabulary, but does not of itself, without'external influence, alter the principle on which they are formed. Here,
then, the divine interference was necessary, if the uni-orm was ever
to become multifiorm.  And accordingly this is the very point in which'the historian marks the interposition of the Almighty.
~Philologists have distinguished three or four great types or families
of languages.  The first of these was the Shemitic or Hiebrew family.
It is probable that most of the Shemites spoke dialects of this well



GEN. XI. 1-9.                      243
defined type of human speech.  Aram (the Syrians), Arpakshad, (the
Hebrews and Arabs), and Asshur (the Assyrians), certainly did so.
Elam (Elymnais), succumbed first to the Kushite race (Klocr-tot, Koo —'ao;l,) and afterwards to the Persian, and so lost its language and its
individuality among the nations.  Lud (the Lydians) was also overrun by other nationalities.  But this type of language was extended
beyond the Shemites to the Kenaanites and perhaps some other
Harnites.  It includes the language of the Old Testament.
The second family of languages has been variously designated
Japhetic, Indo-Germanic, Indo-European and Arian.' It is spoken by
the great bulk of the- descendants of Japheth, and embraces a series
ofecognate modes of communication, extending from India to the various
European colonies of America. It includes Greek, the tongue of the
New Testament..A third class, including the Kushite (Babylonian), Egyptian, and
other African languages, has been termed Hamitic.  Some of its stocks
have affinities both with the Shemitic and Japhetic families.
It is probable that the congeries of unclassed languages (Allophylian, Sporadic, Turanian), including even the Chinese tongues, have
relations more or less intimate with one or other of these three tolerably
definite families.  But the science of comparative philology is only
approaching the solution of its final problem, the historical or natural
relationship of all the languages of the world. It is evident, however,
that the principle of classification is not so much the amount of roots
in common, as the absence oir presence of a given form'. The diversity
in the matter may be brought about by assignable natural causes; but
the diversity in the form can only arise from a preternatural impulse.
Forms may wear off;. but they do not pass from one constituent law
to. another without fobreign influence.  The -speech of a strong and
numerous race may gradually, overbear and annihilate that of a. weak
one; and in doing so may adopt many of its words, but by no means
its form. So long as a national speech retains any of its forms, they
continue to be part of that special type by which it is characterized.
Hence we perceive that the interposition of Providence in confounding the lip of mankind, is the historical solution of the enigma of
philology; the existence of diversity of language at the same time with
the natural persistency of form and the historical unity of the human
race. The data of philology, indicating that the form is the side of
language needing to be touched in order to produce diversity, coincide
ako with the facts here narrated.  The preternatural diversification




244             THE CONFUSION OF TONGUES.
of the form, moreover, marks the order amid variety which prevailed
in this great revolution of mental habitude. It is not necessary to
suppose that seventy languages were produced from one at the very
crisis of this remarkable change, but only the few generic forms that
sufficed to effect the divine purpose, and by their interaction to give
origin to all subsequent varieties of language or dialect. Nor are we
to imagine that the variant principles of formation went into practical
development all at once, but only that they started a process which,
in combination with other operative causes, issued in all the diversities
of speech which are now exhibited in the human race.
Th/at they may not understand one another's lip.  This is the immediate result of diversifying the formative law of human speech, even
though the material elements were to remain much the same as before.
Further results will soon appear.
8, 9. The effect of the divine interposition is here noted. And the
Lord scattered them abroad. Not understanding one another's mode
of speech, they feel themselves practically separated from one another.
Unity of counsel and of action becomes impossible. Misunderstanding
naturally follows, and begets mistrust. Diversity of interest grows up,
and separation ensues. Those who have a common speech retreat
from the centre of union to a sequestered spot, where they may form
a separate community among themselves. The want of pasture for
their flocks and provision for themselves leads to a progressive migration. Thus the divine purpose, that they should be fruitful and multiply and replenish the land (Gen. ix. 1) is fulfilled. The dispersion
of mankind at the same time put an end to the ambitious projects of
the few.  TZey left off to build the city. It is probable that the people
began to see through the plausible veil which the leaders had cast
over their selfish ends. The city would henceforth be abandoned to
the immediate party of Nimrod. This would interrupt for a time the
building of the city. Its dwellings would probably be even too numerous for its remaining inhabitants. The city received the name of Babel
(confusion), from the remarkable event which had interrupted its progress for a time.
This passage, then, explains the table of nations, in which they are
said to be distinguished, not merely by birth and land, but "every one
after his tongue." It is therefore attached to the table as a needful
appendix, and thus completes the history of the nations so far as it is
carried on by the Bible. At this point the line of history leaves the
universal, and by a rapid contraction narrows itself into the individual,




GEN. XI. 1-9.                      245
in the person of him who is to be ultimately the parent of a chosen
seed, in which the knowledge of God and of his truth is to be preserved,
amidst the degeneracy of the nations into the ignorance and error
which are the natural offspring of sin.
Here, accordingly, ends the appendix to the second Bible, or the
second volume of the revelation of God to man. As the first may
have been due to Adam, the second may be ascribed in point of matter
to Noah, with Shem as his continuator. The two joined together
belong not to a peculiar people, but to the universal race. If they had
ever appeared in a written form before Moses, they might have descended to the Gentiles as well as to the Israelites.  But the want of
interest in holy things would account for their disappearance among
the former. The speakers of the primitive language, however, would
alone retain the knowledge of such a book if extant.  Some of its contents might be preserved in the memory, and handed down to the
posterity of the founders of the primeval nations. Accordingly we
find more or less distinct traces of the true God, the creation, the fall
and the deluge, in the traditions of all nations that have an ancient
history.
But even if this two-volumed Bible were not possessed by the nations in a written form, its presence here, at the head of the writings
of divine truth, marks the catholic design of the Old Testament,
and intimates the comprehension of the whole family of man within
the merciful purposes of the Almighty. In the issues of Providence
the nlations appear now to be abandoned to their own devices.  Such
a judicial forsaking of a race, who had a second time heard the proclamation of his mercy, and a second time forsaken the God of their
fathers, was naturally to be expected. But it is never to be forgotten
that God twice revealed his mercy to the whole human race before they
were left to their own ways. And even when they were given over
to their own wilful unrighteousness and ungodliness, it was only to
institute and develop the mystery by which they might be again fully
and effectually brought back to reconciliation with God.
The new developments of sin during this period are chiefly three, -
drunkenness, dishonoring of a parent, and the ambitious attempt to be
independent of God's power, and to thwart his purpose of peopling the
land. These forms of human selfishness still linger about the primary
commands of the two tables. Insubordination to the supreme authority
of God is accompanied with disrespect to parental authority. Drunkenness itself is an abuse of the free grant of the fruit of the trees origi



246             THE CONFUSION OF TONGUES.
nally made to man. These manifestations of sin do not advance to
the grosser or more subtle depths of iniquity afterwards explicitly
forbidden in the ten commandments. They indicate a people still
comparatively unsophisticated in their habits.
The additional motives brought to bear on the race of man during
the interval from Noah to Abraham, are the preaching of Noah, the
perdition of the unbelieving antediluvians, the preservation of Noah
and his family, the distinction of Clean and unclean animals, the permission to partake of -animal food, the special prohibition of the shedding of man's blood, the institution thereupon of civil government, and
the covenant with Noah and his seed that there should not be another
deluge.
The preaching of Noah consisted in pressing the invitations and
warnings of divine' mercy on a wicked race. But it bore with new
power on the succeeding generations, when it was verified by the
drowning of the impenitent race and the saving of the godly household.'This was an awful demonstration at the same'time of the divine vengeance on those who persisted in sin, and of -the divine mercy to the
humble and the penitent, The distinction of the clean and the unclean
was a special warning against that conformity with the world by which
the sons of God had died out of the human race.  The permission to
partake of animal, food was in harmony with the physical constitution
of man, and seems to have been delayed till this epoch for moral aswell as physical reasons. In the garden, and afterwards in Eden, the
vegetable products of the soil were adequate to the healthy sustenance'of man.. But in'the universal diffusion of the human race, animal food
becomes necessary. In some regions where man has settled, this alone
is available for a great portion of the year, if not for the whole. And
a salutary dread of death, as the express penalty of disobedience, was
a needful lesson in the infancy of the human race. But the overwhelming destruction of-the doomed race was sufficient to impress this
lesson indelibly on-the minds of the survivors. Hence the permission
of animal food. might now be safely given, especially when accompanied'with the express prohibition of manslaying, under the penalty of
death by the hands of the executioner. This prohibition was directly
intended to counteract the bad example of Cain and Lamek, and to
deter those who slew animals from slaying men; and provision was
made for the enforcement of its penalty by the institution'of civil
government. The covenant with Noah was a recognition of the race
being reconciled' to God in its new head, and therefore fitted to be




GEN. XI. 1-9.                      247
treated as a party at peace with God, and to enter on terms of communion with him. Its promise of security from destruction by a flood
was a pledge of all greater and after blessings which naturally flow
from amity with God.
Thus we perceive that the revelation of God to the antediluvian
world was confirmed in many respects, and enlarged in others, by that
made to the postdiluvians. The stupendous events of thie deluge were
a marvellous confirmation of the justice and mercy of God revealed to
Adam. The preaching of Noah was a new mode of urging the truths
of God on the minds of men, now somewhat exercised in reflective
thought. The distinction of clean and unclean enforced the distinction
that really exists between the godly and the ungodly. The prohibition
of shedding human blood is the growth of a specific law out of the
great principle of moral rectitude in the conscience, apace with the
development of evil in the conduct of men. The covenant with Noah
is the evolution into articulate utterance of that federal relation which
was virtually formed with believing and repentant Adam. Adam
himself was long silent in the depth of his self-abasenzent for the
disobedience he had exhibited. In TNoah the spirit of adoption had
attained to liberty of speech, and accordingly, God, on the ramomentous
occasion of his coming out of thle ark and presenting his propitiatory
and eucharistic offering, enters into a covenant of peace with him,
assuring him of certain blessings.
There is something specially interesting in this covenant with Noah,
as it embraces the whole human race, and is in force to this day. It is
as truly a covenant of grace as that with Abraham. It is virtually
the same covenant, only in an earlier and less developed f)orm.   Being
naade with Noah, who had found grace in the eyes of the Lord, and
added to the former expression of the divine favor to man, it explicitly
mentions a benefit which is merely the first and most palpable of the
series of benefits, temporal and eternal, floating from the grace of God,
all of which are in due time made over to the heirs of salvation. We
cannot tell how many of the Gentiles explicitly or implicitly consented to
this general covenant and partook of its blessings. But it is only just to
the God of Noah to be thankful that there was and is an offer of mercy
to the whole family of man, all who accept of which are partakers of
his grace, and that all subsequent covenants only help to the ultimate
and universal acceptance of that fundamental covenant which, though
violated by Adam and all his ordinary descendants, was yet in the
fuliness of time to be implemented by him who became the seed of the
woman and the second Adam.




SECTION IX. LINE TO ABRAM.
XXXV. THE LINE OF ABRAM.- Gen. xi. 10-26.
18. t.  Re'u, friend; v. feed, delight in, enjoy.
20..ntt' Serug, vine-shoot.
22. inm Nachor, snorti;ng.
24.,Lnn Terach, delay? Ch.
26. tf:. Abram, high father. -~l Haran, mountainzeer.
10. These are the generations of Shem: Sheml  was the son
of a hundred years, and begat Arpakshad two years after the
flood.  11. And Shem lived after he begat Arpakshad five
hundred years, and begat sons and daughters.    ~ 19.
12. And Arpakshad lived five and thirty years, and begat
Shelah.  13. And Arpakshad lived after he begat Shelah three
and four hundred years, and begat sons and dauglhters. ~ 20.
14. And Shelah lived thirty years, and begat iHeber.  15.
And Shelah lived after lie begat Heber three and four hundred
years, and begat sons and daughters.         ~ 21.
16. And IHeber lived four and thirty years, and begat Peleg.
17. And Heber lived after he begat Peleg thirty and four
hundred years, and begat sons and daughters.     ~ 22.
18. And Peleg lived thirty years and begat Reu.  19. And
Peleg lived after he begat Reu nine and two hundred years,
and begat sons alnd daughters.           ~ 23.
20. And Reu lived two and thirty years, and begat Serug.
21. And Reu lived after lie begat Serug seven and two hundred
years, and begat sons and daugllters.       ~ 24.
22. And Serug lived thirty years, and begat Nahor. 23.




GEN. XI. 10-26.                     249
And Serug lived after he begat Nahor two hundred years, and
begat sons and daughters.                  ~ 25.
24. And Nahor lived nine and twenty years, and begat
Terah.  25. And Nahor lived after he begat Terah nineteen
and a hundred years, and begat sons and daughters.   ~ 26.
26. And Terah lived seventy years, and begat Abram, Nahor,
and Haran.
The usual phrase, These are the generations, marks the beginning of
the fifth document. Accordingly, we now enter upon a new phase of
human development.  The nations have gradually departed from the
living God. They have not, however, stopped at this negative stage
of ungodliness.  They have fallen into polytheism and idolatry.  And
the knowledge of the one true God, the lMaker, Possessor, and Upholder of heaven and earth, is on the verge of being entirely lost.
Nevertheless the promises, first to the race of Adam, that the seed of
the woman should bruise the serpent's head, and next to the family
of IToah, that the Lord should be the God of Shem, were still in force.
It is obvious, from the latter promise, that the seed of the woman is to
be expected in the line of Shem.
The present passage contains the pedigree of Abram from Shem.
From this it appears that the sacred writer here reverts to the second
year after the flood, - a point of time long before the close of the preceding narrative.  Sheqnz was the son of a hundred years, or in his
hundredth year, two years after the flood, and therefore in the six
hundred and third year of Noah, and consequently three years after
Japheth.  Abram was the twentieth, inclusive, from Adam, the tenth
from Shelm, and the seventh froam Heber. A second Kenan is inserted
after Arpakshad in the Septuagint, and in the Gospel according to
Luke.  But this name does not occur even in the Septuagint in 1
Chron. i. 24, where the genealogy of Abram is given. It is not found
in the Samaritan Pentateuch, the Targums, or the ancient versions.
It does not appear in Josephus or Philo.  Neither is it found in the
Codex Bezae in the Gospel of Luke. It must therefore be regarded
as an i:Aterpolation.
The following table is a continuation of that given at the fifth chapter, and will serve for the comparison of the different forms in which
the numbers are presented:
32




250                       TIHE LINE OF ABRAM.
HEBRE W.   SAM. PENT. SEPTUAGINT. JOSEPHUS.         DATE.
Son's  Own  Son's  Own  Son's  Own  Son's  Own   Of    Of
irt.  ea. Bith.  eat. Birt. Deth.  Birth. Death. Birih. Death.
11. Slern..1(97) 2  600 1(97) 2  600 (97) 2   600 (97)12        1559  2159
12. ASrpakshad    35  438   135  438   135  535   135             16 58  2096
(KawtvF,)                              130  460
13. Shelal11.    30  433   130  433   130  460   130            1693  2126
14. Ieber...    341  464   134  40-1   131  404   134            1723  2187
15. PCelC..   30  231 9    1330  239   130  339   130          1757  199o6
16. Leu....  32  239   132  239   132  339   130              1787  20226
7. Scru..r.  30  230   130  230   130  330   132             1819  2049
18, Nahor..   29  148    79  14S   17 5   304   120            1819  1997
19. ToCrah..   70   205    70  145    70  20.5    70  205  1878  2083
(H-laran)      60          60           60    o    292
20. Abram ced.    70          70           70          130        2008  2078:nt 7..........-5,1    =         7      5 7.       17
Sum....  422         1072        1302         422
D. of Flood  1656         1. 307      2262         2236
Date of call 20781        2379        3550`4       2678
From  this table it appears that in the total years of life the Hebrew,
Samaritan,  and Septuagint agree in Shem; the HI-ebrew and Septuagint in  Terah; the  Samaritan and  Septuagint in  H-leber; and  the
Hebrew  and Samaritan in all the rest.  In regard, however, to the
years of paternity, the Hebrew stands alone, against the Samaritan and
Septuagint agreeing, except in  Terabh, where they all agree.  The
differe.nce is not in units or tens, but in the addition to the H-ebrew
nutnbers of a hundred years, except in the case of Nahor, Nwhere the
addition is fifty years, or a hundred and fifty according to the Codex
Vatti'canzus of the Septuagint.  Here, again, it is remarkable that Josephus while agreeingc  with the Samaritan and Septuagint in most of
the separate numbers before paternity, agrees with the Hebrew  in the
snm  of years from  the flood to the 70th year of Terah (292 years,
Jos. I. 6. 5).  In  Reu and Serug the numbers are transposed, seemingly by a mistake arising from the inverted order in which he gives
the numbers.  In Nahor he, or his transcriber, seems to have added
a hundred years according to the uniform  law, and neglected the nine.
To make up for this omission, the inexact round number 10 has been
apparently added to the number of years after the flood, when Arpakshad was born.  We have already noticed that some MSS. of Josephus




GEN. XI. 10-26.                   251
gave 1656 as the sum-total of years from the creation to the flood, in
which case the sums of Josephus and the Hebrew exactly agree. We
find him also stating (viii. 3. 1) that the world was created 3102 years
before Solomon began to build the temple, and that the deluge took
place 1440 before the same point of time. Hence we obtain 1662
years between the creation and the deluge; and this, if we only deduct
from it the six years added to Lamek, agrees with the Hebrew. In
the same passage he states that the entrance of Abram into Kenaan
was 1020 years before the building of the temple. Hence we infer
that 420 years elapsed from the flood to the call of Abram, which, if
we count from the birth of Arpakshad, allow sixty years to elapse
between the births of Haran and Abram, and date the call of Abram
at 70, will exactly tally with the Hebrew. These sums cannot in any
probable way be reconciled with the details in his own text, or in the
Septuagint, or Samaritan. Again, Josephus calculates (x. 8. 5) that
the temple was burnt 3513 years from the creation, and 1957 from
the flood. Hence the interval from the creation to the deluge would
be 1556 years, differing from. the Hebrew by 100 years, and reconcilable with it, if we suppose the 500th year of Noah to be the terminating date. He also concludes that the burning of the temple took
place 1062 years after the exodus, thus making the interval from
the flood to the exodus 895 years, while the Hebrew makes it 852.
If we reckon the 100 years from the 500th year of Noah to the
flood, the 292 which Josephus gives from the flood to the birth of
Abraham, the 75 years to the call of Abraham, and the 430 from that
to the exodus; we have 897 years, which will be reduced to Josephus's
number by omitting the 2 years from the flood to the birth of Arpakshad; and to the Hebrew number by omitting the 100 years before
the flood, adding the 60 between Haran and Abram, which Josephus
here neglects, and dating the call of Abram at 70 years. But by no
process that we are aware of can these calculated numbers of Josephus
be reconciled with the details of his own text, or the Samaritan, or
Septuagint. It seems perfectly clear that the Hebrew numbers lie at
the basis of these calculations of our author.
The age of paternity in the Samaritan from Peleg down is beyond
the middle age of life, which is contrary to all experience. The editor
of the Septuagint seems to have observed this anomaly, and added
100 years to three of these lives, and 156 to that of Nahor, against the
joint testimony of the Hebrew and Samaritan. If the year of paternity
in the Vatican be the correct reading, a much greater number should




252                  THE LDE OF ABRAM.
have been here added. The Samaritan deducts 60 years from the
age of Terah, against the joint testimony of the H-tebrew, Samaritan,
and Josephus, seemingly because the editor conceived that Abram
was born in his seventieth year.
From the Targum of Onkelos and the Peshito it is evident that the
I-Hebrew text was the same as now up to the Christian era. Before
that time there was no conceivable reason for shortening the chronology, while national vanity and emulation might easily prompt men to
lengthen it. It is acknowledged that the text of the Septuagint is
inferior to that of the Hebrew.
The age of puberty in the Hebrew affords more scope for the increase of population than that in the other texts.  For if a mail begin
to have a famlily at thirty, it is likely to be larger than if he began a
hundred years later and only lived the same number of years altogether.  Now the Hebrew and Samaritan agree generally, against the
Septuagint, in the total years of life; and in two instances, Heber and
Terah, the Samaritan has even a less number than the Hebrew. It
is to be remembered, also, that the number of generations is the samne
in every case. Hence in all human probability the Hebrew age of
paternity will give the greater number of inhabitants to the world in
the age of Abram. If we take the moderate average of five pairs for
each family, we shall have for the estimated population 4 X 59 pairs,
or 15,625,000 souls. This number is amply sufficient for all the kingdoms that were in existence in the time of Abram. If we defer the
time of becoming a father for a whole century, we shall certainly
diminish, rather than increase, the chance of his having so large a
family, and thereby the probability of such a population on the earth
in the tenth generation from Noah.
In these circuimstances we are disposed to abide by the Hebrew
texst, that has descended to us in an original form, at least until we see
some more cogent reasons for abandoning any of its numbers than
chronologers have yet been able to produce. And we content ourselves, meanwhile, with the fact that the same system of numbers
manifestly lay at the basis of all our present texts, though it may be
difficult in some cases to determine to the satisfaction of all what was
the original figure. The determination of the chronology of ancient
history is neither a question of vital importance, nor, to us now, a part
of the primary or direct design of the Hebrew records.




SECTION X.- ABRAHAM.
XXXVI. FATH-ER OF ABRAM. - Gen. xi. 27-32.
27. ~ub Lot, veil; v. cover.
28.'u. Ur, light, flame.  tr'ii   Kasdim, Cardi, Kurds, XaX&aLoL.
itz gain? Arab. Ur Kasdimi has been identified with Hur, now
called lMugheir (the bitumened), a heap of ruins lying south of the
Euphrates, nearly opposite its junction with the Shat el-Hie. Others
place it at Edessa, now Orfa, a short way north of Carrhae.
29. si~ Sarai, strine; I;: strive, rule.  Mrn  Milkah, counsel, queen;
v. counsel, reign. n.  Jiskah, one who spies, looks out.
31. i~n Charan, burnt place. Xapp'av, Kacl)'at, a town on the Bilichus
(Bililk), a tributary of the Frat, still called Harran. This has been
identified by some with Harae, on the other side of the Frat, not far
from Tadmor or Palmyra.
27. And these are the generations of Terah: Terah begat
Abra-m, Nahor, and iaran; and Hlaran begat Lot.  28. Arnd
Haran died before Terah his father, in the land of his birth,
in Ur of the Kasdim.  29. And Abram and Nahor took themi
wives; the name of Abram's wife was Sarai; and the name
of Nahor's wife Milkah, the daughter of Haran, the father of
Milkach and the father of Iskah.  80. And Sarai was barren;
she had no child.  31. And Terah took Abram  his son, and
Lot the son of Haran his son's son, and Sarai his daughter-inlaw, wife of Abram  his son; and they went forth with them
from Ur of the Kasdim, to go into the land of Kenaan; and
they went into Haran, and dwelt there.  32. And the days of
Terah were five and two hundred years; and Terah died in
liaran.                        3'~~~F 16




254                   FATHER OF ABRAM.
27-32. This passage forms the commencement of the sixth document, as is indicated by the customary phrase, These are dte generations.  The sense also clearly accords with this distinction; and it
accounts for the repetition of the statement, "Terah begat Abram,
Nahor, and Haran."  Yet the scribe who finally arranged the text
makes no account of this division; as he inserts neither a t nor even
a t at its commencement, while he places the threefold Z, marking
the end of a Sabbath lesson, at its close. We learn from this that the
Jewish rabbis did not regard the opening phrase as a decided mark
of a new beginning, or any indication of a new author.  Nevertheless,
this passage and the preceding one form the meet prelude to the history
of Abram, - the one tracing his genealogy from Shem and HI-eber, and
the otllher detailing his relations withl the family out of which he was
called.
God has not forsaken te fallen race.  On the contrary, he has
once and again held out to them a general invitatiion to. return, with a
promise of pardon and acceptance.  MIany of the descendants of Noah
have already forsaken him, and hle foresees that all, if left to themselves,
will sink into ungodliness.  Notwithstanding all this, he calmly and
resolutely proceeds with his purpose of mercy.  In the accomplishment
of this eternal purpose he moves with all the solemn grandeur of longsuffering patience.  One day is with him as a thousand years, and a
thousand years as one (lay.  Out of Adam's three solns he selects one
to be the progenitor of the seed of the woman; out of Noah's three
sons he again selects one; and now out of Terah's three is one to be
selected.  Am-nong, the children of this one he will choose a second one,
and among his a third one before he reaches the holy family.  Doubtless this gradual mode of proceeding is in keeping with the hereditary
training of the holy nation, and the due adjustment of all the divine
measures for at length bringing the fulness of the Gentiles into the
covenant of everlasting peace.
The history here given of the postdllluvians has a striking resemblance in structure to that of the antediluvians.  The preservation of
Noah from the waters of the flood, is the counterpart of the creation
of Adam after the land had risen out of the roaring deep. The intoxication of Nl oah by the fruit of a tree corresponds -with the fall of Adam
by eating the fruit of a forbidden tree.  The worldly policy of Nimrod
and h;is builders is parallel with the city-building and many inventions
of the Cainites. The pedigree of Abramn the tenth from Shem, stands
over against the pedigree of Noah the tenth from Adam; and the




GEN. XI. 27-32.                       255
paragraph now before us bears some resemblance to that which precedes the personal history of Noah.  All this tends to strengthen the
imrnpression made by some other phenomena, already noticed, that the
book of Genesis is the work of one author, and not a mere file of
documents by different writers.
The present paragraph is of special interest for the coming history.
Its opening word and intimates its close connection with the preceding
document; and accordingly we observe that the one is merely introductory to the other.  The various characters brought forward are all
of moment.  Terah is the patriarch and leader of the migration for
part of the way.  Abram   is the subject of the following narrative.
Nahor is the grandfather of Rebekah.  Haran is the father of Lot the
companion of Abram, of MJileah the wife of Nahor and grandmother
of Rebekah, and of Iskah.  Iskah alone seems to have no connection
with the subsequent narrative.  Josephus says Sarai and Milkah
were the daughters of HIaran, takling no notice of Iskah.  He seemns,
therefore, to identify Sarai and Iskah.  Jerome, after his Jewish
teachers, does the same.  Abram says of Sarai, "She is the daughter
of my father, but not the daughter of my mother" (Gen. xx. 12).  In
Hebrew phrase the granddaughter is termed a daughter; and therefore
this statement might be satisfied by her being the daughter of Haran.
Lot is called the brother's son and the brother of Abram (Gen. xiv.
12, 1( ).  If Sarai be HIaran's daughter, Lot is Abram's brother-in-law.
This identification would also explain the introduction of Iskah into
the present passage.  Still it must be admitted, on the other hand, that
per-ons are sometimes incidcentally introduced in a history of facts,
without any express connection with the course of the narrative, as
Naanmah in the history of the Cainites.  The studied silence of the
sacred writer in regard to the parentage of Sarai, in the present connection, tells rather in favor of her being the actual daughter of Terah
by another wife, and so strictly the half-sister of Abram.  For the
Mosaic law afterw+ards expressly prohibited malrriage with " the daughter of a father " (Lev. xviii. 9).  And, lastly, the text does not state of
Iskab, " This is Sarai," which would accord with the manner of the
sacred writer, and is actually done in the Targum of Pseudo-Jonathan.
28. And Blaran died in the presence of his fat/her Terahc.  There is
reason to believe that IHaran was the eldest son of Terah.  Though
mentioned in the third place, like Japheth the eldest son of Noah, yet,
like Japheth, also, his descendants are recounted first.  He is the
father of Lot, Milkah, and Iskah.  His brother Nl'ahor marries his




256                  FATHER OF ABRAM.
daughter Milkah.  If Iskah be the same as Sarai, Haran her father
must have been some years older than Abram, as Abram was only ten
years older than Sarai; and hence her father, if younger than Abram,
must have been only eight or nine when she was born, which is impossible.  Hence, those who take Iskah to be Sarai, must regard
Abram as younger than Haran.
In the land of his birth. The migration of Terah, therefore, did not
take place till after the death of Haran.  At all events, his three
grandchildren, Lot, Milkah, and Iskah, were born before he commeInced
his journey.  Still further, Milkah was married to Nahor for some
time before that event. Hence, allowing thirty years for a generation,
we have a period of sixty years and upwards from the birth of Haran
to the marriage of his daughter. But if we -take seventy years for a
generation, which is far below the average of the Samaritan or the
Septuagint, we have one hundred and forty years, which will carry us
beyond the death of Terah, whether we reckon his age at one hundred
and forty-five with the Samaritan, or at two hundred and five with the
other texts. This gives another presumption in favor of the Hebrew
average for a generation.
iat U(r of the Kasdirm.  The Kasdim, Cardi, Kurds, or Chaldees are
not to be found in. the table of nations. They have been generally
supposed to be Shemites. This is favored by the residence of Abram
among them, by the name Kesed, being a flamily name among his
kindred (Gen. xxii. 22), and by the language commonly called
Chaldee, which is a species of Aramaic.  But among the settlers of
the country, the descendants of Ham probably prevailed in early times.
Nimrod, the founder of the Babylonian Empire, was a I-ushite. The
ancient Babylonish language, Rawlinson (Chaldaea) finds to be a
peculiar dialect, having affinities with the Shemitic, Arian, Turanian,
and Hamitic tongues. The Chaldees were spread over a great extent
of surface; but their most celebrated seat was Chaldaea proper, or the
land of Shinar. The inhabitants of this country seem to have been of
mixed descent, being bound together by political rather than family
ties. Nimrod, their centre of union, was a despot rather than a patriarch. The tongue of the Kaldees, whether pure or mixed, and
whether Shemitic or not, is possibly distinct from  the Aramlaic, in
which they addressed Nebuchadnezzar in the time of Daniel (i. 4, ii.
4). The IKaldin at length lost their nationality, and merged into the
caste or class of learned men or astrologers, into which a man might
be admitted, not merely by being a Kaldai by birth, but by acquiring




GEN. XI. 27-32.                    257
the language and learning of the Kasdim (Daniel i. 4, v. 11). The
seats of Chaldee learning were Borsippa (Birs Nimrud), Ur, Babylon,
and Sepharvaim  (Sippara, Mosaib).  Ur or Hur has been found by
antiquarian research (see Rawlinson's Ancient Mlonarchies) in the
heap of ruins called Mugheir, "the bitunlened."  This site lies now
on the right side of the Frat; but the territory to which it belongs is
mainly on the left.  And Abram coming from it would naturally cross
into Mesopotamia on his way to Ilaran.  Orfa, the other supposed
site of Ur, seems to be too near Haran.  It is not above twenty or
tw-enty-five miles distant, which would not be more than one day's
journey.
29, 30. But Sarai was barren.  From this statement it is evident
that Abram had been married for some time before the migration took
place. It is also probable that Miikah had_ begun to have a family;
a circumstance which would render the barrenness of Sarai the more
remarkable.
31, 32. And Terah took Abram.  Terah takes the lead in this emigration, as the patriarch of the failmy. In the Samaritan Pentateuch
Milkah is mentioned among the emigrants; sand it is not improbable
that Nahor and his family accompanied Terah, as we find them afterwards at Haran, or the city of Nahor (Gen. xxiv. 10). And they went
forth with them. Terah and Abram went forth with Lot and the other
companions of their journey.  To go into the land of fKenaan. It was
the design of Terah himself to settle in the land of KIenaan.  The
boundaries of this land are given in the table of nations (Gen. x. 19).
The Kenaanites were therefore in possession of it when the table of
nations was drawn up. It is certain, however, that there were other
inhabitants, some of them Shemites probably, anterior to Kenaan, and
subjected by his invading race. The prime motive to this change of
abode was the call to Abram  recorded in the next chapter. Moved
by the call of God, Abram " obeyed; and he went out not knowing
whither he went" (Eleb. xi. 8). But Terah was influenced by other
motives to put himself at the head of this movement. The death of
Haran, his eldest son, loosened his attachment to the land of his birth.
Besides, Abram and Sarai were no doubt peculiarly dear to him, and
he did not wish to lose their society. The inhabitants also of Ur had
fallen into polytheism, or, if we may so speak, allotheism, the worship
of other gods. Terah had himself been betrayed into compliance with
this form of impiety. It is probable that the revelation Abram  had.
received from heaven was the means of removing this cloud from his;
33




258                   FATHER OF ABRA1M.
mind, and restoring in him the knowledge and worsh:ip of the true
God.  Hence his desire to keep up his connection with Abram, who
was called of God.  Prayerful intercourse with the true and living
God, also, while it was fast waning in the land of the Kascdim, seems
to have been still maintained in its ancient purity in some parts of the
land of Kenaan and the adjacent countries.  In the land of Uz, a
Shemite, perhaps even at a later period, lived Job; and in the neighboring districts of Arabia were his several friends, all of whom  acknomwledged the true God. And in the land of Kenasn was Mielkizedec,
the king of Salem, and the priest of the 7Most H-1igh God.  A priest
implies a considerable body of true worshippers scattered over the
country.  Accordingly, the name o.f the true God was known and
revered, at least in outward form, wherever Abram went,, throughout
the land. The report of this comparatively favorable state of things
in the land of Kensan would be an additional incentive to the newly
enlightened family of Terah to accompany Abram in obedience to the
divine call.
Terah set out on his journey, no doubt, as soon after the call of
Abramn as the preparatory arrangements could be made. Now the
promise to Abra nr was four hundred and thirty years before the exodus
of tlhe children of Israel out of Egypt (Ex. xii. 40).  Of this long
period hlis seed was to be a stranger in a land that was not theirs for
four hundred years (Gen. xv. 13).  Hence it follows that Isaac~, his
seedl, was born tlirty years after the call of Abram.  Now Abram was
one hundrel vrears old whein Isaac was born, and consequently the call
was giveln w:I: he was seventy yetars of. ae, - about five years be-ore
he entered tie land of Kenaan (Gen. xii. 4).  This whole calculation
exsactly agrees with the incidental statement of Paul to the Galatians
(Gal. iii. 17) that the law was four hundred and thirty years after the
covenant of promise.  Terah was accordingly two hundred years old
when he uindertook the long journey to the land of Kenaan; for he
died at two h;undred and five, when Abralm was seventy-five.  Though
proceeding by easy stages, the aged patriarch seemns to have been
exhausted by the length and the difficulty of the way.  Threy came to
HIaram  and dcwelt there.  Broken down with fatigue, he halts for a
season at I —aran to recruit his wasted powers.  Filial piety, no doubt,
kept Abram watching over the last days of his venerable parents, who
probably still cling to the fond hope of reaching the land of his adoption.  Hence they all abode in Haran for the remainder of the five
years fron~ the date of Abram's call to leave his native land.  And




GEN. XI. 27-32.                    259
Teralz  7ied in Iarcln. This intimates that he would have proceeded
with the others to the land of Kenaan if his life had been prolonged,
and likewise that they did not leave HI-aran until his death.
We have already seen that Abram was seventy-five years of age at
the death of Terah. It follows that he was born when Terah was
one hundred and thirty years old, and consequently sixty years after
HIaran. This is the reason why we have placed one hundred and
thirty (seventy and sixty), in the genealogical table opposite Terah,
because the line of descent is not traced through Haran, who was born
when he was seventy, but through Abram, who by plain inference was
born when he was one hundred and thirty years old. It will be observed, also, that we have set down seventy opposite Abram as the date
of his call, from which is counted the definite period of four hundred
and thirty years to the exodus. And as all our texts agree in the
numbers here involved, it is obvious that the same adjustment of years
has in this case to be made, whatever system of chronology is adopted.
Hence Abrtam is placed first in the list of Terah's sons, simply on
account of his personal preeminence as the father of the faithful and
the ancestor of the promised seed; he and his brother Nahor are both
much younger than Haran, are married only after his death, and one
of theln to his grown-up daughter gMilkah; and he and his nephew
Lot are meet companions in age as well as in spirit. Hence also
Abram lingers in Haran, waiting to take his father with him to the
land of promise, if he should revive so far as to be fit for the journey.
But it was not the lot of Terah to enter the land, where he would only
have been a stranger. He is removed to the better country, and by
his departure contributes no doubt to deepen the faith of his son Abram,
of his grandson Lot, and of his daughter-in-law Sarai. This explanation of the order of events is confirmed by the statement of Stephen:
" The God of glory appeared unto our father Abraham when he was
in Mesopotamia, before he dwelt in C/iarran. Then came he out of
the land of the Chaldeans and dwelt in Charran; and from thence,
wshesn his father was dead, he removed him into this land, wherein ye
now dwell" (Acts vii. 2-4).




260                THE CALL OF ABRAIM.
XXXVII. THE CALL OF ABRAM..- Gen. xii. 1-9.
6.:.. Sheken, the 2pperpart of the bach. Here it is the name of
a person, the owner of this place, where afterwards is built the town
called at first Shekerm, then Flavia Neapolis, and now NabIous. 3~)
the oak; r. be lasting, strong.,qi7 In Onk. plain; 3oreh, archer,
early rain, teacrer. I-ere the name of a man who owned the oali that
marked the spot. In the Septuagint it is rendered i~-qyrjv.
8.  -,i.z Bethel, house of God.  te. sea, great river, west. 1_ Ai,
heap.
9. %.~ south.
XII.. And the LORD said unto Abram, Get thee out of
thy land, and from thy kindred, and from thy father's house,
unto the land that I will show thee.  2. And T will imake of
thee a great nation, and bless thee, and macke t1hy nanme great;
and thou shalt be a blessing.  3. And I will bless themn that
bless thee, and curse him  that curseth thee; and blessed in
thee shall be all the families of the ground.  4. And Abram
went as the LORD nhad spoken to him, and with him went Lot;
and Abram was the son of five and seventy years when he
came out of Haran.  5. And Abram took Sarai his vife, and
Lot his brother's son, and all their gaining that they had
gained, and the souls that they had gotten in Haran; and
they came forth to go into the land of Kenaan, and they went
into the land of Kenaan.  6. And Abram passed through the
land into the place of Shekem, unto the oak of  Iorelh; and
the Kenaanite was then in the land.  7. And the LORD appeared unto Abram, and said, Unto thy seed will I give this
land.  And lhe builded there an altar unto the LORD, who0
appeared ulnto him.  8. And he removed thenlc  to the mountain on the east of Bethel, and pitched his tent, having Bethel
on the west and Ai on the east; and he builded there an altar
to the LORD, and called upon the name of the LonD.  9. And
Abram journeyed, going on still towards the south.  ~-[ 17.




GEN. XII. 1-9.                      261
The narrative now takes leave of the rest of the Shemites, as well
as tie other branches of the human family, and confines itself to Abram.
It is no partt of the design of Scripture to trace the development of
worldliness.  It marks its source, and indicates the law of its downward
tendency; but then it turns away from the dark detail, to devote its
attention to the way by which light from heaven may again pierce the
gloom of the fallen heart.  Here, then, we have the starting of a new
spring of spiritual life in the human race.
1-3. Havinog brought the affairs of Terah's family to a fit resting
point, the sacred writer now reverts to the call of Abram.  This, we
have seen, took place when he was seventy years of age, and therefore
five years before the death of Terah.  The Lord said unto Abramz.
Four hundre d and twenty-tL-vwo years on the lowest calculation after the
last recorded communication with Noah, the Lord again opens his
mnouth, to Abram.   Noah, Shem, or Heber, must have been in communlication with heaven, indeed, at the time of the confusion of tongues,
and hence we have an account of that miraculous interposition.  The
call of Abram consists of a command and a promise.  The command
is to leave the place of all his old and fond associations, for a land
which he had not yet seen, and therefore did not know.  Three ties
are to be severed in complying with this command,- his country, in
the widest range of his affections; his place of birth and kindred comes
closer to his heart; his father's house is the inmost circle of all his
tender emnotions.  All these are to be resigned; not, however, without
reason. The reason may not be entirely obvious to the mind of Abram.
But he has entire faith in the reasonableness of what God proposes.
So wit-h reason and faith he is willing to go to the unknown land.  It
is enough that God will show him the land to which he is now sent.
2, 3. T'he promlise corresponds to the command. If he is to lose
much by his exile, he will also gain in the end.  The promise contains
a lower and a hi-.her blessing.  The lower blessing has three parts:
First, I will makze of tkee a great nation.  This will compensate for the
liss of his country.  The nation to which he had hitherto belonged
was fast sinuking into polytheism and idolatry.  To escape from it and
its defiling influence was. itself a benefit; but to be made himself the
head of a chosen nation was a. double blessing.  Secondly, Aned bless
tk/ee. The place of his birth and kindred was the scene of all his past
earthly joyrs. But the Lord will make up the loss to him in a purer
and safer scene of tempsoral prosperity.  Thirdly, And make thly name
grelat. This was to compensate him for his fatnher's house.  Ie was




262                  THE CALL OF ABRAM.
to be the patriarch of a new house, on account of which he would be
known and venerated all over the world.
The higher blessing is expressed in these remarkable terms: And
be toGu a blessing.  He is to be not merely a subject of blessing, but a
mediumn of blessing to others. It is more blessed to give than to receive.
And the Lord here confers on Abram  the delightful prerogative of
dispensing good to others.  The next verse expands this higher element of the divine promise. ITwill bless tezem that bless thee, and curse
him that curseth thee. Here the Lord identifies the cause of Abram
with his own, and declares him to be essentially connected with the
weal or woe of all who come into contact with him.  And blessed in
thee shall be a7l the famielis of the ground.  The ground was cursed for
the sake of Adam, who fell by transgression.  But now shall the
ground again participate in the blessing.  In thee.  In Abram is this
blessing laid up as a treasure hid in a field to be realized in due time.
11 thte families of mankind shall ultimately enter into the enjoyment
of this, unbounded blessing. Thus, when the Lord saw fit to select a
man to preserve vital piety on the earth and be the head of a race
fitted to be the depository of a revelation of mercy, he at the same
time designed that this step should be the means of effectually recalling
the sin-enthralled world to the knowledge and love of himself.  The
race was twice already since the fall put upon its probation, -once
under the promise of victory to the seed of the woman, and again under
the covenant with Noah.  In each of these cases, notwithstanding the
growing licght of revelation and accumulating evidence of the divine
forbearance, the race had apostatised from the God of mercy, with
lamentably few known exceptions.  Yet, undeterred by the gathering
tokens of this second apostasy, and after reiterated practical demonstration to all men of the debasing, demoralizing effect of sin, the Lord,
with calm determination of purpose, sets about another step in the
great process of removing the curse of sin, dispensing the blessing of
pardon, and eventually drawing all the nations to accept of his mercy.
The special call of Abram  contemplates the calling of the Gentiles as
its final issue, and is therefore to be regarded as one link in a series
of wonderful events by which the legal obstacles to the divine mercy
are to be taken out of the way, and the Spirit of the Lord is to prevail
with still more and more of men to return to God.
It is sometimes inadverten"tly said that the Old Testament is narrow
and exclusive, wrhile the New Testament is broad and catholic in its
spirit. This is a mistake. The Old and New Testamelnts are of one




GEN. XII. 1-9.                       263
mind on tbis matter.  Many are called, and few chosen.  This is the
common doctrine of the New as well as of the Old.  They are both
equally ca-tholic in proclaiming the gospel to all. The covenant with
Adam and with Noalh is still valid and sure to all who return to God;
and the cal1 of Abram is expressly said to be a means of extending
blessin, to all the families of man.  The New Testament does not aiml
at anything  lmore thlan this; it merely hails the approaching accomplishme;t of the same gracious end.  They both concur also in limiting
saivationr to the few who repent and believe the gospel.  Even when
Abram was called there were a few who still trusted in the God of
mercy.  According to the chronology of the M]asoretic text, -leber was
still alive, 3,'lelkizedec was contemporary with Abriam, Job was probably
later, and many other now unkno-wn witnesses for God were doubtless
to be foundn, down to the time of the exodus, outside the e-o;sen iamily.
God Pmarks the first symptoms of decaying piety.  H-e does not wait
till it has died out before he calls Abram.  I-He proceeds in a leisurely,
Celiberate -manner with his eternal purpose of mercy, and hence a
single heir of promise suffices for three generations, until the set time
comes for thie chosen family and the chosen nation.  Universalism,
then, in thle sense of the offer of mercy to man, is the rule of the Old
and the Nkew Testament. Particularism in the acceptance of it is the
accident of the time. The call of Abram is a special expedient for
providing a s&alvation that may be offered to all the families of the
earth.
In all God's teachings the near and the sensible come before the
far and the conceivable, the present and the earthly before the eternal
and the heavenly.  Thus Abram's immediate acts of self-denial are
leaving his country, his birthplace, his home. The promise to him is
to be, mad  a great nation, be blessed, and have a great name in the new
land whi ch the Lord would show him.  This is unspeakably enhanced
by his being made a blessing to all nations.  God pursues this mode
of teaching for several imuportant reasons.  First, the sensible and the
present are intelligible to those wvho are taught. The Great Teacher
begins with the known, and leads the mind forward to the unknown.  If
he had begun with things too high, too deep, or too far for the range of
Abram's mental vision, he would not have come into relation with
Abram's mlind.  It is superfluous to say that lhe might have enlarged
Abram's view in proportioIn to the grandeur of the conceptions to be
revealed.  On the sorne principle he might have made Abram  cognizant of all present and all developed truth. On the same principle he




264                  THE CALL OF ABRAM.
might have developed all things in an instant of time, and so have had
done wvith creation and providence at once.  Secondly, the present and
the sensible are the types of the future and the conceivable; the land
is the type of the better land; the nation of the spiritual nation; the
temporal blessing of the eternal blessing; the earthly greatness of the
name of the heavenly.  And let us not suppose that we are arrived at
the end of all knowledge.  We pique ourselves on our advance in
spiritual knowledge beyond the age of Abram.  But even we may be
in the very infancy of mental development.'There may be a land, a
nation, a blessing, a great name, of which our present realizations or
conceptions are but the types.  Any other supposition would be a large
abatement friom the sweetness of hope's overflowing cup. Thirdly,
these things which God now promises are the immediate form of his
bounty, the very gifts he begins at the moment to bestow. God has
his gift to Abram ready in his hand in a tangible form.  He points to
it and says, This is what thou presently needest; this I give thee, with
my blessing and favor.  But, fourthly, these are the earnest and the
germ of all temporal and eternall blessing.  Man is a growing thing,
whether as an individual or a race.  God graduates his benefits
according to the condition and capacity of the recipients.  In the first
boon of his good-will is the earnest of what he will continue to bestow
on those who continue to walk in his ways. And as the present is
the womb of the future, so is the external the symbol of the internal,
the rmaterial the shadow of the spiritual, in the order of the divine
blessin:n.  And as events unfold themselves in the history of man and
conceptions in his soul within, so are doctrines gradually opened up in
the Word of God, and progressively revealed to the soul by the Spirit
of God.
4, 5. ~Abram obeys the call. Ee had set out from Ur under the
revered guardianship of his aged father, Terah, with other companions,
as thle Lord [ad s]poken unto him. Lot is now mentioned as his companion.  Te-rahl's death has been already recorded.  Sarai is with him,
of course, and therefore it is unnecessary to repeat thle fact. But Lot
is associated with him as an incidental companion for some time lon-ger.
The age of Abram at the second stage of his journey is now mentioned.
This enables us to determine, as we have seen, that he departed from
Ur five years before.
5. This is the record of what is presumed in the close of the previous
verse; namely, the second setting out for Kenaan..Abranm took.  He
is now the leader of the little colony, as Terah was before his death.




GEN. XII. 1-9.                      265
Sarai, as well as Lot, is now named.  Thie gaining t/7ey had gcained
during tUe five syears of their residence in Haran.  If Jacob became
comparatively rich in six years (Gen. xxx. 43), so might -Abram, with
the divine blessing, in five.  ThZe souls they had gotten, - the bondservants they had acquired.  ]Where there is a large stock of cattle, there
must be a corresponding number of servants to attend to them.  Abram
and Lot enter the lanld as men of substance.  They are in a positi.On
of independence.  The Lord is realizing; to Abram the blessing promised.  They start -or the land of Kenaan, and at length arrive there.
This event is made as important as it ought to be in our minds by the
mode in which it is stated.
6-9. Abram  does not enter into immrnediate possession, but only
travels through the land which the Lord had promised to sh7?ow hlim (v.
1).  LHe arrives at the place of SIhe,7em. The town was probably not
yet in existence.  It lay between Mount G- erizzim and Miount Ebal.
It possesses a special interest as the spot wherich.e thIe Lord first appeared
to Abram in the land of promise..It was afterwards dedicated to the
Lord by being made a Levitical town, and a city of refuge.  At this
place joshua convened an assembly of all Israel to hear his fareweil
address.  6 So Joshua made a covenant with the people that day, and
set them a statute and an ordinance in Shekem" (Jos. xxiv. 1-25).
The particular point in the place of Shekeml  where Abram -n halted is
the oak of M&orell; so called, probably, frozm its planter or owner.  The
oak attains to great antiquity, and a single tree, well grown, becomes
conspicuous for its grandeur and beauty, and was often chosen in
ancient timnes as a meeting-place for reliiious rites.
And the Kfenaanite was thewnc in t/he land.  This simply impies that
the land was not open for Abram to enter upon immediate po;ssession
of it without challenge.  Anoth e. was in possession.  The sEons of
itenaan had already arrived and preoccupied the country.  It also
intimates, or admits, of the supposition that there had been previous
inhabitants who may have been subjugated by the invading Ienaanites.
Thus'i t/hen alludes to the past, as in Gen. iv. 26.  Some of these
former inhab1it'ants will seoet us in the course of the narratlive.  It
admits also of the supposition that the KIenaanites afterwards ceased
to be its inhabitants.  Hence some have inferred that this could not
have been penned by Moses, as they were expelled after his death.
If this supiposition  were the necessary or the only one implied in the
formn of ei:pression, we should acquiesce in the conclusion that this
sentence came from one of the prophets to whom the conservation,
34




266                   THE CALL OF ABRAM.
revision, and continuation of the living oracles were committed.  But
we have seen that two other presuppositions may be macde that satisfy
the import of the passage.  MIoreover, the first of the three accounts
for tShe fact that Abram does not instantly enter on possession, as there
woas an occupying tenant.  And, finally, the third supposition may
fairly be, not that the Kenaanites afterwards ceased, but that they
should  afterward3 cease to be in the land.  This, then, as well as
the others, admits of Aloses being the writer of this interesting sentence.
Wae are inclined to think, however, that the term  Ienaanite here
means, not thle whole race of Kenaan, but the special tribe so called.
If tile fbrlmer were meant, thle statement would be in a manner superfluons, after calling the country the land of Kennan.  If the proper
tribe be intended, then we have evidence here that they once possessed this part of the Iland which was afterwards occupied by the Hivite
and the Arnorite (Gen. xxxiv. 2; Jos. xi. 3); for, at the time of the
conquest by Abramn's descendants, the mountainous land in the centre,
including the place of Sllekern, was occupied by the Arnorites and
other tribes, while the coast of the iblediterranean and the west bank of
the Jordan was held by the Kenaanites proper (Jos. v. 1, xi. 3).  This
change of occupants ihad takeln p-lace -beforte tlhe time of M3oses.
7. And tle Lord agppeared unt-to Abranz.  }Here, for the first time,
this remar~kable phrase occurs.  It indi cates that thle Lord presents
himself to the consciousness of mlan in any way suitable to his nature.
It is inot confined to the sight, bt ma; refer to the hearing (1 Sam.
iii. 15).  The possibility of God appearillng, to man is antecedently
undenniable.  The fact of his havling  done so proves the possibility.
On the mode of his doing this it is vain for us to speculate.  The Lord
said unto lim, Uzto tky seed -U zIl I give th7is htnd'" Unto thy seed,"
inot unto thee.  To Abram himself'" he gave none inheritance in it, no,
not so much as to set his foot on " (Acts vii. 5).   This land " which
tile Lord  lihad now shown him, though at present occupied by the
IKcnaanite invader.  Anm  altar.  This altar is erected on the spot
which is hallowed by the appearance of the Lord to Abram.  The place
of Shekemn might have been supposed to have received its name from
Shekem, a son of Gilead (Num. xxvi. 31), did we not meet with Shehemn, tile son of Hamor, in thlis very place in the time of Jacob (Gen.
xxxiv. 2).  We learn from tehis the precariousness of the inference
that thile namre of a place is of later origin because a person of that
name lived there at a later period.  The place of Shekem was doubt



GEN. XII. 10-20.                     267
less called after a Shekemn antecedent to Abram.  Shekeln and 3Ioreh
may have preceded even the lKenaanites, for anything we know.
8, 9. Fron the oalk of AMoreh Abram now moves to the hill east of
Bethel, and pitches his tent, with Bethel on th7e west and Ai on thle east.
These localities are still recognized -the former as Beiten, and the
latter as Tell er-Rijmeh (the mount of the heap).  Bethel wlas a place,
adjacent to which was the town called Luz at th7e first (Gen. xxviii.
19).  Jacob gave this namze to the place twice (Gen. xxvii. 199, xxxv.
15).  The name, then, was not first given at the second nomination by
him.  It follows that it may not have been first given at lIis firlt nomination.  Accordingly we meet with it as an existingt nme in Abram's
time, without being constrained to account for it by supposing the
present narrative to have been composed in its present form  after the
time of Jacob's visit.  On the other hand, we may regard it as an
interesting trace of early piety having been present in the land even
before the arrival of Abram.  We shall rmeet wit-h other corroboratingc
proofs.  B ethel continued afterwards to be a place hallowed by the
presence of God, to which the people resorted for counsel in the war
with Benjamin (Judg. xx. 18, 26, 31, xxi. 2), and in which Jeroboam
set up one of the golden calves (1 Kings xii. 29).
On the hill east of this sacred ground Abram built another altar,
and called upon the name of tile Lord.  Here we have the reappearantce of an ancient custom, instituted in the family of Adam alter the
birith of Enok (Gen. iv. 26).  Abramn addresses God by his proper
name, Jehovah, with an audible voice, in his assembled household.
This, then, is a continuation of the worship of Adam, with additional
lighlt according to the progressive development of the moral nature of
EMan.  But Abram has not yet any settled abode in the land.  He is
only surveying its several regions, and feeding his flocks as he finds
an opening.  Hence he continues his journey southwaord.
XXXVIII. ABRAM IN EGYPT.- Gen. xii. 10-20.
15.,~5'  Par'oh, ouro.  Koptic for king, with the masculine article
pi. or p. P-ouro, the king.  If we separate the article p. from the
-ebrewv form, we have.   for king, which may be compared with
rh- pastor, -le)ader, andf tlhe Latin rex, king.  This is the common




268                   ABRAM IN EGYPT.
title of the Egyptian sovereigns, to which we have the personal name
occasionally added, as Pharoh Nleko, Pharoh Hlophrah.
10. And there was a famine in the land: and Abram went
down into AMizraim  to sojourn there; for grievous was the
famine in the land.  11. And it came to pass, when he was
come near to enter into Alizraiml, that lie said unto Sarai his
wife, Behllold, now, I know that thou art a woman fair to look
upon.  12. And it shall come to pass that the Aizrites shall
see thee and say, This is his wife; and they will kill me, but
they will save thee alive.  13. Say now, thou art my sister;
that it may be well with me for thy sake, and my soul may
live because of thee.  14. And it came to pass, when Abram
was gone into M[izraim, that the Maizrites beheld the woman
that she was very fair.  15. And the princes of Pharoh saw
her, and commended her to Pharoh; and the woman was
taken into Plharoh's house.  16. And lhe treated Abram well
for her sake; and he had sheep and oxen and he-asses and
men-servants and maid-srvants and slie-asses and camels.
17.  lnd the LORnD plagued Pharoh and his house with great
plagues, onl accounlt of Sarai, Abram's wife.  18. And Pharoh
called Abram and said, Whllat is this thou hast dclone unto rne?
Why didst thou not tell me that she was tllhy wife?  19. Why
saidst thou, She is my sister, and I took her to me to wife?
And now bellold thy wife, take her and go thy way.  20. And
Pharohl commanded men concerning him; and they sent him
away, and his wifte, and all that he had.
10. This first visit of Abram to M3izraimn, or Egypt, is occasioned
by the famine in the land of pronmise.  This land is watered by periodical rains. A season of drought arrests the progress of vegetation,
and brings on a famine. But in Egypt, the fertility of the loamy soil
depends not on local showers, but on the annual rise of the Nile, %wvhich is
fed by the rains of a far-distant rnountain range. HIence, when the land
of Ienaan was wasted by drought and consequent famine, Egypt was




GEN. XII. 10-20.                     269
generally so productive as to be the granary of the neighboring countries. As Kenaan was the brother of 3Iizraim, the intercourse between
the two countries in which they dwelt was natural and frequent.  Dry
seasons and dearth of provisions seem to have been of frequent occurrenile in the land of I.enaan (Gen. xxvi. 1, xli. 56, 57).  Even Egpt
itself was not exempt fiom such calamitous visitations.  Famine is
one of God's rods for the punishment of the wicked and the correction
of the penitent (2 Sam. xxiv. 13). It visits Abram even in the land
of promise.  Doubtless the wickiedness of the inhabitants was great
even in his day. Abram himself was not out of the need of that tribulation that worke'rh  patience, experience, and hope.  lHe may have
been left to hir self under this trial, that he rmight find out by experience his own weakness, and at the same time the faithfulness and
omnipotence of Jehovah the promiser.  In the moment of his perplexity
he flees for refuge to Egypt, and the Lord having a lesson for him,
there permits him to enter that land of plenty.
11-13. It is not witlout Insglivings, however, that Abram approaches
Eypt.  All the way from Ur to H1laran, from Haran to the land of
Kenaan, andc from north to south of the land in vwhich  he was a stranger,
we hear not a word of apprehension.  But now he betakes himself to
an expedient which had been preconcerted between him  and Sarai
before they set out on their earthly pilgrimage (Gen. xx. 13). There
are some obvious reasons for the change from composure to anxiety
he now betrays. Abram was hitherto obeying the voice of the.Lord,
and wallking in the path of duty, and tllerefore he was full of unhlesitating confidence in the divine protection.  lNow he may be pursuing
his own course, and, without waiting patiently for the divine counsel,
venturing to cross the boundary of the land of promise.  Hie may
therefore be without the fortifyin'g assurance of the divine approval.
There is often a whisper of this kind heard in the soul, even when it
is not fully conscious of the delinquency which occasions it. Again,
the countries througzh which lie had alrealdy passed were inhabited by
nomadic tribes, each kept in check by all the others, all unsettled in their
habits, and many of them not more potent than himself. The Kenaanites spoke the same language with himself, and were probably only a
dominant race among others whose language they spoke, if they did not
adopt.  But in Egypt all was different.  Mizraim had seven sons, and,
on the average, the daughters are as numerous as the sons. In eight
or nine generations there might be from half a million to a million of
inhabitants in Egypt, if we allow five daughters as the average of a




27 0                    AB:RAMB IN EGYPT.
family. The definite area of the arable ground on the two sides of the
N2ille, its fertilization by a natural cause without much hlman labor, the
periodical regularity of the inundation, and the extraordinary abundance
of the grain crops, combined both to multiply the population with great
rapidity, and to accelerate amazingly the rise and growth of fixed
institutions and a stable government.  Here there were a settled
country with a foreign tongue, a prosperous people, and a powerful
sovereign.  All this rendered it more perilous to enter Egypt than
nelnaan.
If Abram is about to enter Egypt of his own accord, without any
divine intimation, it is easy to understand why he resorts to a device
of his own to escape the peril of assassination.  In an arbltrary government, where the will of the sovereign is law, and the passions are
uncontrolled, public or private resolve is sudden, and execution summary.  Thle East still retains its character in this respect.  In these
circumstances, Abram proposes to Sarai to conceal their marriage, and
state that she was his sister; which was perfectly true, as she was the
daughdter of his father, though not of his mother.  At a distance of
three or four thousand years, with all the development of m1ind which
a completed Bible and an advanced philosophy can bestow, it is easy
to pronounce, with dispassionate coolness, the course of conduct here
proposed to be immorZal and imprudent.  It is, not incumbent on us,
indeed, to defend it; but neitlher does it become us to be harsh or
excessive in our censure.  In the state of manners and customs which
then prevailed in Egypt, Abram and Sarai were not certainly bound
to disclose cd7 their private concerns to every imxpertine-nt inquirer.
The seeming simplicity and experience which Abram betrays in seeking to secure  is3 personal safety by an expedient which exposed to
risk his wiife's chastity and his own honor, are not to be pressed too
far.  The very uncertainty concerning the relation of the strangers to
each other teide d to abate t   momentary   caprice in the treatment of
indcividJals which is the result of a despotic government.  And the
primne fituit and folly of Abram consisted in not waiting for the divine
direction in leaving the land of promise, and in not committing, himself
w7holly to the divine protection when he did take that step.
It may seem strange th~at tlhe Scripture contains no express disappriobation of the conduct of Abram.  But its manner is to affirm the
great principyles of moral truth, on suitable occasions, with great clearness and decision; and in ordinary circumstances simply to record the
actions of its characters with faithfulness, leaving it to the reader's




GEN. XII. 10-20.                     271
intelligence to mark their moral quality.  And God's mode of teaching
the individual is to implant a moral principle in the heart, which, after
many struggles with temptation, will eventually root out all lingering
aberrations.
Sarai was sixty-five years of age (Gen. xvii. 17) at the time when
Abram describes her as a woman fair to look upon.  But we are to
remember that beauty does not vanish with middle age; that Sarai's
age corresponds with twenty-five or thirty years in modern times, as
she was at this tinme not half the age to which men were then wont to
live; that she had no family or other hardship to bring on premature
decay; and that the women of Egypt were far from being distinguished
for regularity of feature or freshness of complexion.
14-16. The inadequacy of Abram's expedient appears in the issue,
which is different from what he expected.  Sarai is admired for her
beauty, and, being professedly single, is selected as a wife for Pharoh;
while Abram, as her brother, is munificently entertained and rewarded.
His property seems to be enumerated accortding to the time of acquirement, or the quantity, and not the quality of each kind.  Sheep and
oxen and he-asses he probably brought with him from Kenaan; menservants and maid-servants were no doubt augmented in Egypt.  For
she-asses the Septuagint has mules.. These, and the camels, may have
been received in Egypt.  The camel is the carrier of the desert.
Abram had now become involved in perplexities, from which he had
neither the wisdom  nor the power to extricate himself. With what
bitterness of spirit he must have kept silence, received these accessions
to his wealth which he dared not to refhse, and allowed Sarai to be
removed friom his temporary abode! His cunning device had saved
his own person for the time; but his beautiful and beloved wife is torn
from his bosom.
17. The Lord, who had chosen him, unworthy though he was, yet
not more unworthy than others, to be the agent of his gracious purpose,
now interposes to effect his deliverance.  And the Lordplagued cPI]aroh.  The mode of the divine interference is suited to have the desired
effect on the parties concerned. As Pharoh is punished, we conclude
lie was guilty in the eye of heaven in this matter.  He committed a
breach of hospitality by invading the private abode of the stranger.
lIe further infringed the law of equity between man and man in the
most tender point, by abstracting, if not with violence, at least with a
show of arbitrary power which could not be resisted, a female, whether
sister or wife, from the home of her natural guardian without the con



272              ABRAM AND LOT SEPARATE.
sent of either.  A deed of ruthless self-will, also, is often rendered
more heinous by a blamable inattention to the charac-ter or position
of him who is wronged.  So it was with Pharob.,Abram was a man.
of blameless life and inofenisive manners. He was, moreover, the
chosen and special servant of the I.ost High God.  Pharoh, hlowever,
does not condescend to inquire who the stranger is whom he is about
to wrong; and is thus unwittingly involved in an aggravated crime.
But the Lhand of the Almighty brings even tyrants to their senses..-znd i  hos/ se.   The princes of Pharoh were accomplices in 1is crime
(v. 15), and his do mestics were concurring with him in carrying it into
effect. B]ut even apart from any positive consent or connivance in a
particular act, men, otherwise culpable, are brought into trouble in
this world by the faults of those with whom they are associated.  On
account of Scrai.  Pharoh was made aware of the cause of the plagues
or strokes with which he was now visited.
18-20. Pharoh upbraids Abram for his deception, and doubtless not
withlout reaCon.  He then commnands his men to dismiss hlim and his,
unharmed, f'onm the country.  Th'ese men were probably an escort for
his saf-:e conduc' out of Egypt.  Abrab  was Lhus reproved through the
mouth of Pharoh, and will be less hasty in abandoning  the land of
prormise, and bctaking himself to carnal resources.
XXXIX. ABRAM AND LOT SEPARATE.- Gen. xiii.
7. r.ti? Perizzi, descendant of Paraz.  ist leader, or inhabitant of
the plain or open country.
10. 1Ti: cIrcle, border, vale, cake, talent; r. bow, bend, yo round,
dance.:.?_ Jardan, descending.  Usually with the article in prose.
Xr Tso'ar, smcallness.
18. N~n 2,1amre, fat, strong, ruler.,m  (] Chebron, conjl.unction,
co)dfederacy.
X;II.  1.1. And Abram went up out of Mihizraim, he and his
wife, and all that lhe had, aud Lot with him, into the south.
2. And Abraml  was very rich in cattle, in silver, and inl gold.
3. And he went on his journeys frolm the south, even to
B]ethel, unto the place where his tent had been at the begin



GEN. XIII.                   273
ning, between Bethel and Ai. 4. Unto the place of the altar
which he had made there at the first; and there Abram called
on the name of the LORD.
5. And Lot also, who went with Abram, had flocks and
herds and tents. 6. And the land did not bear them to dwell
together; for their gaining was great, and they could not dwell
together. 7. And there was a strife between the herdmen of
Abram's cattle and the herdlmenl of Lot's cattle; and the
Kenaanite and Perizzite were then dwelling in the land. 8.
And Abram said unto Lot, Let there be now no striving between me and thee, and between my herdmen and thy herdmen; for we are brethren. 9. Is not the whole land before
thee? Separate thyself now from me: if to the left hand,
then I will go to the right; or if to the right hand, then I will
go to the left. 10. And Lot lifted up his eyes, and beheld all
the vale of the Jordan that it was well-watered; before the
LORD destroyed Sodom and Amorah, like the garden of the
LORD) like the land of Mizraim as thou goest unto Zoar. 11.
Then Lot chose him all the vale of the Jordan, and Lot journeyed east; and they separated themselves the one from the
other. 12. And Abram dwelled in the land of Kenaan; and
Lot dwelled in the cities of the vale, and moved his tent
towards Sodom. 13. And the men of Sodom were wicked,
and sinners before the LORD exceedingly.
14. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the
place where thou art, northward and southward and eastward
and westward. 15. For all the land which thou seest, to thee
will I give it, and to thy seed forever. 16. And I will make
thy seed as the dust of the earth; so that if a man can number the dust of the earth, then may thy seed be numbered.
17. Arise, walk through the land, in the length of it and in
the breadth of it; for to thee will I give it. 18. Then Abram
moved his tent, and went and dwelled by the oaks of Mamre,.
35




274             ABRAM AND LOT SEPARATE.
which are in Hebron, and there he built an altar unto the
LORD.                           1T 18.
Lot has been hitherto kept in association with Abram by the ties of
kinmanship. But it becomes gradually manifest that he has an independent interest, and is no longer disposed to follow the fortunes of
the chosen of God. In the natural course of things this under-feeling
comes to the surface. Their serfs come into collision; and as Abram
makes no claim of authority over Lot, he offers him the choice of a
dwelling-place in the land. This issues in a peaceable separation, in
which Abram appears to great advantage. The chosen of the Lord is
now in the course of providence isolated from all associations of kindred. He stands alone, in a strange land. He again obeys the summons
to survey the land promised to him and his seed in perpetuity.
1-4. Went up out of JMizraim.  Egypt is a low-lying valley, out of
which the traveller ascends into Arabia Petraea and the hill-country
of Kenaan. Abram returns, a wiser and a better man. When called
to leave his native land, he had forthwith obeyed.  Such obedience
evinced the existence of the new power of godliness in his breast.
But he gets beyond the land of promise into a land of carnality, and
out of the way of truth into a way of deceit. Such a course betrays
the struggle between moral good and evil which has begun within
him. This discovery humbles and vexes him. Self-condemnation and
repentance are at work within him. WVe do not know that all these
feelings rise into consciousness, but we have no doubt that their result,
in a subdued, sobered, chastened spirit, is here, and will soon manifest
itself.
And Lot with him. Lot accompanied him into Egypt, for he comes
w'ith him out of it. The south is so called in respect, not to Egypt,
but to the land of promise. It acquired this title before the times of
the patriarch, among the Hebrew-speaking tribes inhabiting it. The
great riches of Abram consist in cattle and the precious metals. The
former is the chief form of wealth in the East.  Abram's flocks are
-mentioned in preparation for the following occurrence. He advances
-north to the place between Bethel and Ai, and perhaps still further,
according to verse 4, to the place of Shekem, where he built the first
~altar in the land. He now calls on the name of the Lord. The process of contrition in a new heart, has come to its right issue in confession and supplication. The sense of acceptance with God, which he




GEN. XIII.                       275
had before experienced in these places of meeting with God, he has
now recovered. The spirit of adoption, therefore, speaks within him.
5-7. The collision. Lot now also abounded in the wealth of the
East. The two opulent sheiks (elders, heads of houses) cannot dwell
together any more. Their serfs come to strife. The carnal temper
comes out among their dependents.  Such disputes were unavoidable
in the circumstances. Neither party had any title to the land. Landed
property was not yet clearly defined or secured by law. The land
therefore was a common, where everybody availed himself of the best
spot for grazing he could find unoccupied.  We can easily understand
what facilities and temptations this would offer for the strong to overbear the weak. We meet with many incidental notices of such oppression (Gen. xxi. 25, xxvi. 15-22; Ex. ii. 16-19).  The folly and
impropriety of quarrelling among kinsmen about pasture grounds on
the present occasion is enhanced by the circumstance that Abram and
Lot are mere strangers among the Kenaanites and the Perizzites, the
settled occupants of the country.  Custom had no doubt already given
the possessor a prior claim. Abram and Lot were there merely on
sufferance, because the country was thinly peopled, and many fertile
spots were still unoccupied. The Perizzite is generally associated with,
and invariably distinguished from, the IK-enaanite (Gen. xv. 20, xxxiv.
30; Ex. iii. 8, 17). This tribe is not found among the descendants
of Kenaan in the table of nations. They stand side by side with them,
and seem therefore not to be a subject, but an independent race. They
may have been a Shemite clan, roaming over the land before the arrival of the I-Hamites. They seem to have been by name and custom
rather wanderers or nomads than dwellers in the plain or in the villages. They dwelt in the mountains of Judah and Ephraim (Judges
i. 4; Jos. xvii. 15). They are noticed even so late as in the time
of Ezra (ix. 1). The presence of two powerful tribes, independent
of each other, was favorable to the quiet and peaceful residence of
Abram and Lot, but not certainly to their living at feud with each other.
8, 9. The strife among the underlings does not alienate their masters. Abram appeals to the obligations of brotherhood. He proposes
to obviate any further difference by yielding to Lot the choice of all
the land. The heavenly principle of forbearance evidently holds the
supremacy in Abram's breast. He walks in the moral atmosphere of
the sermon on the mount (Matt. vi. 28-42).
10-13. Lot accepts the offer of his noble-hearted kinsman. He
cannot do otherwise, as he is the companion, while his uncle is the




276             ABRAM AND LOT SEPARATE.
principal. He willingly concedes to Abram his present position, and,
after a lingering attendance on his kinsman, retires to take the ground
of self —dependence.  Outward and earthly motives prevail with him in
the selection of his new abode. He is charmed by the well-watered
lowlands bordering on the Jordan and its affluents. He is here less
liable to a periodical famine, and he roams with his serfs and herds in
the direction of Sodom. This town and Amorah (Gomorrah), were still
flourishing at the time of Lot's arrival. The country in which they
stood was of extraordinary beauty and fertility. The river Jordan,
one of the sources of which is at Panium, after flowing through the
waters of Mferom, or the lake Semechonitis (Huleh), falls into the Sea
of Galilee or Kinnereth, which is six hundred and fifty-three feet below the level of the Miediterranean, and thence descends into the basin
of the Salt Sea, which is now thirteen hundred and sixteen feet beneath
the same level, by a winding course of about two hundred miles, over
twenty-seven threatening rapids. This river may well be called the
Descender. We do not know on what part of the border of Jordan
Lot looked down from the heights about Shekem or Ai, as the country
underwent a great change at a later period.  But its appearance was
then so attractive as to bear comparison with the garden of the Lord
and the land of Egypt. The garden of Eden still dwelt in the recollections of men. The fertility of Egypt had been lately witnessed by
the two kinsmen. It was a valley fertilized by the overflowing of the
Nile, as this vale was by the Jordan and its tributary streams. As
thou goest unto Zoar. The origin of this name is given in Gen. xix.
20-22. It lay probably to the south of the Salt Sea, in the wady
Kerak.  11. And Lot journeyed east (e.). From the hill-country
of Shekem or Ai the Jordan lay to the east.
12. The men of Sodom were wicked. The higher blessing of good
society, then, was wanting in the choice of Lot. It is probable he was
a single man when he parted from Abram, a.nd therefore that he married a woman of Sodom. He has in that case fallen into the snare of
matching, or, at all events, mingling with the ungodly. This was the
damning sin of the antediluvians (Gen. vi. 1-7).  Sinners before the
Lord exceedingly. Their country was as the garden of the Lord. But
the beauty of the landscape and the superabundance of the luxuries it
afforded, did not abate the sinful disposition of the inhabitants. Their
moral corruption only broke forth into greater vileness of lust, and
more daring defiance of heaven. They sinned exceedingly and before
the Lord. Lot has fallen into the very vortex of vice and blasphemy.




GEN. XIII.                       277
14-18. The man chosen of God now stands alone. He has evinced
an humble and self-renouncing spirit. This presents a suitable occasion
for the Lord to draw nigh and speak to his servant. His works are
reassuring.  The Lord has not yet done with showing him the land.
HeI therefore calls upon him to look northward and southward and
eastward and westward. He then promises again to give all the land
which he saw, as far as his eye could reach, to him and to his seed
forever. Abram is here regarded as the head of a chosen seed, and
hence the bestowment of this fair territory on the race is an actual
grant of it to the head of the race. The term " forever," for a perpetual possession, means as long as the order of things to which it belongs
lasts. The holder of a promise has his duties to perform, and the
neglect of these really cancels the obligation to perpetuate the covenant. This is a plain point of equity between parties to a covenant,
and regulates all that depends on the personal acts of the covenanter.
He, thirdly, announces that he will make his seed as the dust of the
earth. This multitude of seed, even when we take the ordinary sense
which the form of expression bears in popular use, far transcends the
productive powers of the promised land in its utmost extent. Yet to
Abram, who was accustomed to the petty tribes that then roved over
the pastures of Mesopotamia and Palestine, this disproportion would
not be apparent. A people who should fill the land of Canaan, would
seem to him innumerable. But we see that the promise begins already
to enlarge itself beyond the bounds of the natural seed of Abram.
17. H1e is again enjoined to walk over his inheritance, and contemplate
it in all its length and breadth, with the reiterated assurance that it
will be his.
18. Abram obeys the voice of heaven. He moves his tent from the
northern station, where he had parted with Lot, and encamps by the
oaks of Mamre, an Amorite sheik. He loves the open country, as he
is a stranger, and deals in flocks and herds. The oaks, otherwise
rendered by Onk. and the Vulg. plains of l2amnre, are said to be in
IHebron, a place and town about twenty miles south of Jerusalem, on
the way to Beersheba. It is a town of great antiquity, having been
built seven years before Zoan (Tanis) in Egypt (Num. xiii. 22). It
was sometimes called Mamre in Abram's time, from his confederate
of that name. It was also named Kiriath Arba, the city of Arba, a
great man among the Anakim (Jos. xv. 13, 14). But on being taken
by Kaleb it recovered the name of Hebron. It is now el-Khulil (the
friend, that is, of God; a designation of Abram). The variety of




278                 ABRAM RESCUES LOT.
name indicates variety of masters; first, a Shemite it may be, then
the Amorites, then the Hittites (Gen. xxiii.), then the Anakim, then
Judah, and lastly the Mahometans.
A third altar is here built by Abram. His wandering course requires a varying place of worship. It is the Omnipresent whom he
adores. The previous visits of the Lord had completed the restoration of his inward peace, security, and liberty of access to God, which
had been disturbed by his descent to Egypt, and the temptation that
had overcome him there. I-Ie feels himself again at peace with God,
and his fortitude is renewed. He grows in spiritual knowledge and
practice under the great Teacher.
XL. ABRAM RESCUES LOT. - Gen. xiv.
1. 5br?:_  Amraphel; r. unknown.:iet  Ariok, leonine?  r. s1.
a lion: a name reappearing in the time of Daniel (ii. 14).  n.i
Ellasar (r. un.) is identified with Larsa or Larancha, the Aapt-rao or
Aapaywv of the Greeks, now Senkereh, a town of lower Babylonia,
between Mugheir (Ur) and Warka (Erek) on the left bank of the
Frat.  ~)~   Kedorla'omer, was compared by Col. Rawlinson with
Kudur-mapula or mabuk, whose name is found on the bricks of Chaldaea, and whose title is Apda martu, ravager of the west. He translates it " servant of Lagamer," one of the national divinities of Susiana.
It is also compared with Kedar el-Ahmar, " Kedar the Red," a hero
in Arabian story.  btm Tid'al, terror.  eil- Goim, nations.
2.:~_g Bera', gift?.37n.  Birsha, long and thick?  Arab. =x~t
Shinab, coolness.9,t_ Admah, red soil.  n'n..,w. Shemeber, highsoaring?  o.h?.   Tseboim, gazelles. 9}~ Bela, devouring.
3. Deis Siddim, plains, fields.
5.  Resn PRephaim, the still, the shades, the giants. av.?:  ~~'Ashteroth Qurnaim, ewes of the two horns; according to Gesen., stars
of the two horns. The first word may be singular, ewe, or star. The
latter meaning is gained by connecting the word with the Pers. sitareh
and the Greek do-rnp, star. Ashteroth is the moon or the planet
Venus, whence Astarte. vti.. Zuzim; r. glance, gush. at Ham,
rush, sound, crowd..rnle7   Emim, terrible. ri]: Shaveh, plain. t:.n
Qiriathaim, two cities; r. meet.
6..hn  Chori, troglodyte; v. bore; n. cave.'~?w  Se'ir, rough,




GEN. XIV.                        279
shaggy. 7>1tt El, tree, oak, terebinth, palm. ]+[q Paran, bushy, or cavernous.
7. t.   *. z.'En-mishpat, well of judgment. 1   Qadesh, consecrated.      r?.'Amaleki, a people that licks up.' Yw ]52, Chatsatson-tamar, cuttiny of the palm.
13..=~.'Ibri, a descendant of Eber. 5b'.5, Eshkol, cluster of
grapes.  wn'Aner; r. un.
14. ]"2 Dan, ruler, judge.
15.  $mnri Chobah, hidden. lpln:z  Dammeseq. quad.; r. hasty,
active, alert.
18. Atl'S  Malkitsedeq, king of righteousness.  oi~   Shalem,
peace. b:: El, lasting, strong; strength.
20. ].;, give, deliver; r. mag, may.
XIV.  1. And it came to pass in the days of Amraphel,
king of Shinar; Ariok, king of Ellasar; Kedorlaomer, king
of Elam; and Tidal, king of Goim, 2. That they made war
with Bera, king of Sodom; and with Birsha, king of Amorall;
Shinab, king of Admall; and Shemeber, king of Zeboim; and
the king of Bela, that is, Zoar.  3. All these joined together
in the dale of Siddim, which is the Salt Sea.  4. Twelve years
had they served Kedorlaomer, and the thirteenth year they
rebelled.  5. And in the fourteenth year came Kedorlaomer
and the kings that were with him, and smote the Replhaim in
Ashteroth-carnaim, and the Zuzim in Ham, and the Emimn in
the plainh of Kiriathaim.  6. And the Horite in their mount
Seir, unto el-Paran, which is by the wilderness.  7. And they
returned and came to En-mishpat, that is, Kadesh, and smote
all the field of the Amalekite, and also the Amorite, that dwelt
in IHazazon-tamar.  8. Then came out the king of Sodom, and
the king of Amorah, and the king of Admah, and the king of
Zeboimn, and the king of Bela, that is, Zoar; and they joined
battle with them  in the dale of Siddim.  9. With Kedorlaomer, king of Elam; and Tidal, king of Goim; and Amraphel,
king of Shinar; and Ariok, king of Ellasar: four kings with
five.  10. And the dale of Siddim was fill of pits of asphalt,




280              ABRAM RESCUES LOT.
and the kings of Sodom and Amorah fled and fell in there;
and they that remained fled to the mountain. 11. And they
took all the goods of Soaom and Amorah, and all their victuals, and went away. 12. And they took Lot and his goods,
brother's son of Abram, and went away; for he was dwelling
in Sodom.
13. Then came a fugitive, and told Abram the Hebrew;
and he was abiding by the oaks of Mamlnre tile Amorite, brother
of Eshkol and brother of Aner; and these were confederate
with Abram. 14. And Abram heard that his brother was
taken captive, and drew out his trained men, born in his house,
eighteen and three hundred, and pursued unto Dan. 15. And
he divided himself against them by night, he and his servants,
and smote them; and pursued them unto lHobah, which is on
the left hand of Damascus. 16. And he brought back all the
goods, and also Lot, his brother, and his goods brought he
back, and also the women and the people.
17. And the king of Sodom came out to meet him on his
return from smiting Kedorlaomer, and the kings that were
with him, at the dale of Shaveh, which is the King's dale. 18.
And Melkizedec, king of Shalem, brought forth bread and
wine; and he was priest to the most high God. 19. And he
blessed him, and said, Blessed be Abram of the most high God,
Founder of heaven and earth. 20. And blessed be the most
high God, who hath delivered thy foes into thy hand. And
he gave him a tithe of all. 21. And the king of Sodom said
unto Abram, Give me the persons, and take thle goods to thyself. 22. And Abram said to the king of Sodom, I have lifted
up my hand to the LORD, the most high God, Founder of
heaven and earth, 23. That from a thread even to a shoelatchet I will not take of all that is thine; and thou shalt not
say, I made Abram rich: 24. Save only that which the young
men have eaten, and the portion of the men who went with
me, Aner, Eshkol, and Mamre; let them take their portion.                         ~ 27.




GEN. XIV.                        281
The community of feeling and of faith was not yet wholly broken
up between Abram and Lot, or between them and the nations out of
whom Abram had been called. An interesting glimpse is at the same
time presented of the daring and doing of fierce ambition in those early
times. A confederacy of potentates enter upon an extensive raid or
foray, in which Lot is taken captive. This rouses the clannish or family affection of Abram, who pursues, overtakes, and defeats the retreating enemy, and recovers his friend, as well as all the prisoners, and
property that had been taken.  On his return he receives refreshment
and blessing from a native prince who is priest to the most high God.
1-12. The raid is here minutely described. The dominant confederacy consists of four kings. MlIany generations back the first worldpower, consisting of fouer cities, was established by Nimrod in the land
of Shinar (Gen. x. 8-10). This has now given way to a world-confederacy, consisting of four kings.  From the vicinity of the places in
which they reigned it is evident that they were petty princes of domains
varying firom a town and its suburbs to a comparatively extensive
territory. The first, Amraphel, is king of Shinar. He is therefore the
successor of iNimrod, and the sovereign of the most ancient kingdom, and
on these grounds occupies the first place in the list. But this kingdom
is no longer the sole or even the supreme power. Amraphel is probably
the descendant of ]Nimrod, and a Kushite. The second, Ariok, is king
of Ellasar. If this town be the same as Larsa, lying between the Frat
and the Shat el-Hlie, the land of Shinar has been divided between two
sovereign.s, and no longer belongs entirely to the successor of Nimrod.
Lower Shinar includes also Ur of the Kasdim; and hence Ariok probably represents that race. The third, Kedorlaomer, is king of Elam,
or Elymais, a country east of the lower Tigris, and separated by it
from Shinar. He is probably a Shemite, as the country over which
he ruled received its name from a son of Shem (Gen. x. 22). He is
the lord paramount of the others, and commander-in-chief of the united
forces. Hence the Hamite seems to have already succumbed to the
Shemite.  The fourth, Tidel, is designated " king of Goim."  Goim
means nations; and it is doubtful whether it denotes here a special
nation or a congeries of tribes. The Gentiles, specially so called, seem
to have been Japhethites (Gen. x. 5). It is obvious that four nationalities are here leagued together, corresponding probably to the Kprcat
arbat, four nations or tongues mentioned by Rawlinson (Ane. Mon. 1.
p. 69). But Kedorlaomer, king of Eltam, is clearly not a Kushite. The
only question seems to be whether he is a Shemite or a Japhetllite, or
36




282                  ABRAM RESCUES LOT.
Arian, in which race the Shemite was ultimately absorbed. If the
former alternative be adopted, we may have two Shemite languages
among the four. If the latter be accepted, Kedorlaomer is an Arian;
Tidal, a Turanian; Amraphel, a JHamite; and Ariok, a Slhemite. In
either case the Kushite has become subordinate, and a Japhethite or a
Shemite has attained the predominance.
2, 3. They made war.  Shinar was the central region from which
the different branches of the human family dispersed after the confusion of tongues. It is possible that the mother country claimed some
supremacy over the colonies.  Shinar was also a great centre of
commerce, and the cities of the dale of Siddim formed another, of
secondary importance. Intercourse between the two countries was
therefore frequent.  Abram himself had come from Ur Kasdim.  The
spirit of despotism had descended firomi Nimrod to the present potentates
of the East, and prompted them to aim at universal empire.  The five
kings are the petty sovereigns, each of a single town and its neighborhood. The area in which these towns lay was very circumscribed.
With the exception of the territory of Bela it was afterwards submerged and formed part of the basin of the Salt Sea.  Hence Siddim
is said to be the Salt Sea.  The dale is the deep valley or glen in
which these kings dwelt on the banks of the Jordan, or the salt lake
into which it flowed.  Of the five cities, Sodom was the chief in power,
luxury, and wickedness; whence it is mentioned first.  Bela is also
called Zoar, the little, and hence is placed last; even the name of' its
king is not given.  All these joined together.  They formed a league
in self-defence, and marched out to meet the enemy in the dale of
Siddim.
4-7. The narrative here reverts to the previous circumstances which
gave occasion to the present raid.  Twelve years had they served fKedorlaomer. These years date probably from the commencement of his
reign. They may have been previously dependent on the dominant
power in Shinar, and connected with it by national descent. If Kedorlaomer had wrested the supremacy from the king of Shinar, and so
was regarded as an alien by the princes of Siddim, their coolness might
gradually ripen into disaffection.  In the thirteenth year they rebelled,
and in the fourteenth Kedorlaomer came to quell the revolt. This
military expedition embraced far loftier objects than the mere subjugation of the Pentapolis in the dale of Siddim. In passing from Shinar
the invaders must have marched in a northwesterly direction along the
Frat, touching upon Tadmor and Damascus.  We are not informed




GEN. XIV.                        283
whether they held any sway or made any conquest in these intervening
regions. But they overran the country that stretches alone the whole
east side of the Jordan, and the parts south and west of the Salt Sea.
The Rephaim lay in Peraea.  Some of them also were once found
on the west side of the Jordan (Gen. xv. 20), where they gave name
to the valley of Rephaim (TWady el-Werd), southwest of Jerusalem,
on the way to Bethlehem (Jos. xv. 8), occupied part of Mount Ephraim
(Jos. xvii. 15), and lingered for a long time among the Philistines
(2 Sam. xxi. 16, if.). They were a tall or gigantic race. They were
not Kenaanites, but seem to have entered the country before them.
They were conquered in Peraea by the Amorites, a branch of the
Kenaanite family; and by the descendants of Lot, the Ammonites and
Moabites. A remnant of them only lingered in the country when the
Israelites arrived (Deut. ii. 20, iii. 11, 13). They may have been
Shemites or Japhethites. The site of Ashteroth Carnaim has not been
ascertained. Ritter finds it in Tell Ash'areh. Porter suggests'Afinell,
eight miles from Busrah, as the Samaritan version has'Aphinit for'Ashtaroth.
The Zuzim dwelt between the Jabbok and the Arnon. They are
supposed to be the same as the Zamzummin, who were dispossessed by
the Ammonites. If so, they were a branch of the Rephaim (Deut.
ii. 20). Their town, HIam, is of unknown site.
The Emim. were also accounted Rephainm.  They lay on the east of
the Salt Sea, and were afterwards conquered by the Moabites, who
gave them this name (Deut. ii. 10, 11). Of Shaveh Kiriathaim, the
plain of the two cities, the name probably remains in el-Kureiyat, a
site near Jebel Attarus in M3oab.
The Horites were perhaps a Shemi'e tribe, the aboriginal inhabitants
of 3Mount Seir, where they dwelt in caves; such as are still to be seen
in Petra and other places around. They were afterwards absorbed
into the Edomites.'Iount Seir stretches between the Salt Sea and
the 1Elanitic Gulf. El-Paran, terebinth of Paran, is perhaps the same
as Elath, at the head of the gulf of Aelana or Akaba. Paran lay west
of Mount Seir and south of Palestine, and stretched into the peninsula
of Sinai, where the name may yet be preserved in Wady Feiran.  ElParan  would thus be by the wilderness of that name, now et-Tih.
7. This was the extreme point of their march southward. They
now turned back by another route. Enmishpat, which is Kadesh, lay
between Mount IHor and the Salt Sea, at a site now called Ain elWeibeh.  The field of the Amnalekite was some part of the country




284                 ABRAM RESCUES LOT.
lying between Palestine and Egypt, which was afterwards occupied
by the Amalekites. Instead of Jield, the Septuagint has apxovTra,
rulers of Amnalek; but this reading is not supported. The tribe is descended from Amalek, the son of Eliphaz and grandson of Esau (Gen.
xxxvi. 12). Traces of them are found as far north as Ephraim (Judg.
v. 14, xii. 15). Balaam calls Amalek the beginning of the nations
(Num. xxiv. 20); but this cannot be understood absolutely, as the
name does not even occur in the table of nations. It is therefore well
explained to mean that Amalek was the first that attacked Israel on
comingT out of Egypt.  The invading host advance still further, to
Hazazon-tamar, cutting of the palm, which is En-gedi (well of the kid,
2 Chron. xx. 2), situated on the western shore of the Salt Sea, and
now called Ain Jidy. This was a settlement of the Amorites.
8-12. We have now arrived again at the point we had reached in
v. 3. The five kings came out and joined battle with the four in the
dale of Siddim. This dale abounded in pits of mineral pitch, or asphalt.
The kings of Sodom and Amorah fled toward these pits, and seem to
have fallen into them and perished.  The others betook themselves to
the mountain- probably the heights on~ the east of the dale.
11. The provisions and other movable property of the vanquished
are carried away from Sodom and Amorah.  For t5-n goods, the Septuagint has here and in the 21st verse -r'v'r7ro-v, th/e cavalry. This
implies the reading.?vn which is not supported by other authorities,
nor suitable to the context. Among the prisoners is Lot, the son of
Abram's brother. This desivnation prepares us for what is to follow.
It is added that he was dwelling in Sodonm, to explain why he was
among the captives.  They went away.  The invaders were now laden
with booty. Their first concern was to transfer this to their native
country, and deposit it in a place of safety. It was not prudent to
delay whlile they were encumbered with so much valuable property.
The terms on which the conquered tribes were to " serve " them could
be settled by negotiation. If these terms were not accepted, they would
be quite ready for another predatory incursion.
This great foray is only incidentally introduced into our narrative,
on account of the capture of Lot. It was not the first visit probably
of these marauders to the same lands. It is interesting to the historian,
as a sample of the mode in which conquest was made. It opens up to
the view one of the ancient scenes of human activity. It teaches us
that the wave of war often flowed over the lands of the ancient world,
and left more or less lasting marks of its disturbing power. Tribes




GEN. xIV.                        285
were not unfrequently moved from place to place, intermingled with
one another, and enslaved by other tribes. The actual state of things
in the land of Abram's pilgrimage is suddenly presented to us under a
new light. The Rephaimn, including the Zuzim and the Emlim, occupy
the east of the Jordan, and had once a place on the west. The Perizzites also dwell side by side with the Kenaanites in the western
district. The Horites are found in Mount Seir. As none of these
were Kenaan's descendants, we have the undeniable traces of a Shemitic population before and along with the Ienaanites. The language
of IHeber, therefore, was in the country before the latter arrived.
13-16. Abram rescues Lot.;u:ln  "the fugitive" party, as "the
Kenaanite " for thLe whole nation. The escaped party inform Abram
when one of their number does so.  The Hebrew. This designation
is given to Abram plainly for the purpose of connecting him with Lot.
The Septuagint translates the word by TrpcTr/, one who passes.
This has been explained by transfluvtiais, one who has come across
the river; namely, the Frat. This no doubt applies to Lot as well as
Abram; but it also applies to every other tribe in the country, inasmuch as all had originally migrated across the Euphrates.  Besides,
the word is nowhere else used in this sense, but always as a patronymic. And moreover Abram is here distinguished as the Hebrew,
just as his confederate Mamre is distinguished as the Amorite. The
object of these designations is to mark, not only their relation to each
other, but also their connection with those who were carried off as
prisoners of war. The term Hebrew does not come into the narrative
by hap-hazard.  "The sons of I-eber" are distinctly mentioned in the
table of nations among the descendants of Shem. Its introduction
here intimates that there were other descendants of Heber besides
Abram  already in the land. They could not but be a widespread
race. One branch of them, the Joctanites, were the first stock of
Arabia's inhabitants, and the Palgites may have been the earliest
settlers in the adjacent Palestine. How many of the non-Kenaanites
belong to them we cannot tell; but we learn from the statement now
before us that the Hebrew was at this time a known patronymic. The
way between Mesopotamia and Palestine has been often trodden.
Abram was dwelling by the oaks of Mamre, near Hebron, and
therefore not far from the scene of war. He was also in league with
Mamre and his brothers Eshkol and Aner. This league was, it is
evident from the result, for mutual defence.
14. His brother. This is a customary extension of the term, whether




286                 ABRAM RESCUES LOT.
we regard Lot as his brother's son, or at the same time his brother-inlaw. H]is trained men. Abram had now a company of three hundred
and eighteen trained men, born in his own house; which implies a
following of more than one thousand men, women, and children.  His
flocks and herds must have corresponded in extent to such an establishment.  Uito Dan.  This name is found in the Hebrew, Samaritan,
Septuagint, and Onkelos. It might naturally be supposed that the
sacred reviser of the text had inserted it here, had we not grounds for
a contrary supposition. The custom of the reviser was to add the
other name without altering the original; of which we have several
examples in this very chapter (v. 2, 3, 7, 8, 17). We are, therefore,
led to regard Dan as in use at the time of Abram. Held at that
remote period perhaps by some Hebrew, it fell at length into the hands
of thle Sidonians (Judg. xviii.), who named it Laish (lion) and Leshem
(ligure). Names of places in that eastern land vary, from a slight
resemblance in sound (paronomasia), a resemblance in sense (synonyms), a change of masters, or some other cause. Laish and Leshem
are significant names, partly alike in sound, and applied to the same
town. They took the place of Dan when the town changed masters.
The recollection of its ancient name and story may have attracted the
Danites to the place, who burned Laish and built a new city which they
again called Dan. This town was situated at the source of the lesser
Jordan, with which some have connected its name. Its site is now
occupied by Tell el-Kady, the hill of the judge. This is a case of
resemblance in sense between varying names. Others, however, distingui;h the present Dan from the Laish Dan, and identi-fy it with
Danjaan or jaar, " Dan in the wood " (2 Sam. xxiv. 6). The former
is not on the road to Damascus, while the latter was north of Gilead,
and may have been near the route either by the south of the sea of
Kinnereth, or of the waters of Merom. This is possible, and deserves
consideration.  Blut there may have been a third way to Damascus,
passing Tell el-Kady; this place itself is on the east side of the main
stream of the Jordan, and the expression I'._,M~7 is confessedly obscure.
15, 16. Abram and his confederates found the enemy secure and at
their ease, not expecting pursuit. They attack them on two quarters;
Abram, probably, on the one, and his allies on the other, by night,
discomfit and pursue them unto Hobah.  On thle left hand of Damascus.
Hobah was on the north of Damascus. An Eastern, in fixing the points
of the heavens, faces the rising sun, in which position the east is before
lhim, the west behind, the south at the right hand, and the north at the




GEN. XIV.                        287
left. Hobah is referred by the Jews to Jobar, a place northeast of
Damascus. J. L. Porter suggests a place due north, called Burzeh,
where there is a Moslem wely or saint's tomb, called Makam Ibrahim,
the sanctuary of Abraham (Handb. p. 492). This route, by the north
of Damascus, illustrates the necessity of advancing far north to get
round the desert intervening between Shinar and the cities of the plain.
Damascus, Dimishk, esh-Sham, is a very ancient city of Aram.
The choice of the site was probably determined by the Abana (Barada)
and Pharpar (Awaj), flowing, the one from Anti-Libanus, and the other
from Mount Hiermon, and fertilizing a circuit of thirty miles. Within
this area arose a city which, amidst all the changes of dynasty that
have come over it, has maintained its prosperity to the present day,
when it has one hundred and fifty thousand inhabitants. It was originally occupied by the descendants of Aram, and may have been built,
as Josephus informs us, by Uz his son.
Abram, with his allies, succeeded in defeating the enemy and
recovering the property, with the prisoners, male and female, that had
been carried away, and, among the rest, Lot, the object of his generous
and gallant adventure.
17-24. Abram's reception on his return.  Thle king of Sodom.
This is either Bera, if he survived the defeat, or, if not, his successor.
Thze dale of Schave/, which is the Kinzg's dale. The word p1r  is here
rendered uniformly by the familiar term dale. The dale of Shaveh is
here explained by the King's dale. This phrase occurs at a period
long subsequent as the name of the valley in which Absalom reared
his pillar (2 Sam. xviii. 18). There is nothing to hinder the identity
of the place, which must, according to the latter passage, have been
not far from Jerusalem. Josephus makes the distance two stadia,
which accords with the situation of Absalom's tomb, though the building now so-called, in the valley of Jehoshaphat, seems to be of later
origin. The identity of the King's dale with the valley east of Jerusalem, through which the Kedron flows, corresponds very well with the
present passage.
18-20. An incident of the deepest interest here takes us by surprise.
The connecting link in the narrative is obviously the place where the
king of Sodom meets with Abram. The King's dale is plainly adjacent
to the royal residence of ~Melkizedec, who therefore comes forth to
greet and entertain the returning victor. This prince is the king of
Shalem. This is apparently an ancient name of Jerusalem, which is
so designated in Ps. lxxvi. 8. The other Shalem, which lay in the




288                  ABRAM RESCUES LOT.
vicinity of Shekem (Gen. xxxiii. 18, if this be a proper name) is far
away fiomn the King's dale and the town of Sodom. Jerusalem is
convenient to these localities, and contains the element Shlalem  in its
composition, as the name signifies the foundation of peace (Shalem).
The king of Shalerm, by name king of righteousness, and by office
king of peace, brought forth bread and wine. These are the standing
elements of a simple repast for the refreshment of the body. In after
times they were by divine appointment placed on the table of the presence in the tabernacle (Ex. xxv. 29, 30).  They were the accompaniments of the Paschal lamb ( Iatt. xxvi. 26, 27), and they were adopted
by the MIbessiah as the sacred symbols of that heavenly fare, of which,
if a man partake, he shall live forever (John vi. 48-58).  The Author of revelation has made all nature intrinsically good and pure.
He has realized therein a harmony of the laws of intelligence and design; everything meets and matches all that comes into contact with
it; and all together form a cosmos, a system of things, a unity of types
and antittynes.  His word cannot but correspond to his work.  Bread
and wine are common things, familiar to the eye, the touch, and the
taste of men.  The great Teaeher takes them up out of the hands of
man as emblems of grace, mercy, and peace, through an accepted
ransom, of the lowliest as well as the loftiest boon of an everlasting
salvation, and they have never lost their significance or appropriateness.
And he ias p'riest to the most high God. From this we are assured
that the bread and wine refreshed not only the body, but the soul of
Abram. In close connection with the preceding sentence, it seems to
intimate that the bringing forth of bread and wine was a priestly act,
and, accordingly, the crowning part of a sacred feast. The kohen, or
priest, who is here mentioned for the first time in Scripture, was one
who acted in sacred things on the part of others.  He was a mediator
between God and man, representing God holding out the hand of
mercy, and man reaching forth the hand of faith.  The necessity of
suchl an office grew out of the distance between God and man produced by sin. The business of the priest was to offer sacrifice and to
intercede; in the former making amends to the law, in the latter appealing to the mercy of God. We do not learn by-express statement
what was the mode of intervention on the part of Melkizedec.  But
we know that sacrifice was as early as Hlabel, and that calling on the
name of the Lord was commenced in the time of Enosh. These were
early forms of approach to God. The offices of king and priest were




GEN. XIV.                        289
combined in Melkizedec - a condition of things often exemplified in
after times.
The most high God. Here we meet with a new name of God, El,
the Lasting, the Mighty, cognate with Elohim, and previously occurring in the compound proper names MIehujael, Miahalalel, and Bethel.
We have also an epithet of God, Elion the most high, now appearing
for the first time. Hence we perceive that the unity, the omnipotence,
and the absolute preeminence of God were still living in the memory
and conscience of a section at least of the inhabitants of this land.
Still more, the worship of God was not a mere domestic custom, in
which the father or head of the family o-ficiated, but a public ordinance
conducted by a stated functionary. And, lastly, the mode of worship
was of such a nature as to represent the doctrine and acknowledge the
necessity of an atonement, since it was performed by means of a priest.
18.!And ghe blessed him. Here it comes out clearly that M/elkizedec
acts not only in a civil but in a sacred capacity.  HIe blesses Abram.
In the form of benediction employed we have two parts: the former
of which is strictly a blessing or asking of good things for the person
in question. Blessed be Abram. It is the part of the father to bless
the child, of the patriarch or superior to bless the subject or inferior,
and of the priest to bless the people (Heb. vii. 7). Here, accordingly,
Melkizedec assumes and. Abram concedes to him the superiority. The
most high God is here further designated as the Founder of heaven
and earth, the great Architect or Builder, and, therefore, Possessor of
all things. There is here no indistinct allusion to the creation of
" heaven and earth," mentioned in the opening of the Book of God.
This is a manifest identification of the God of Melkizedec with the one
Creator and Upholder of all things. We have here no mere local or
national deity, with limited power and province, but the sole and supreme God of the universe and of man.
20. The second part of this benedictory pray'er is a thanksgiving to
the common God of Melkizedec and Abram for the victory which had
been vouchsafed to the latter.  Thyfoes. Here Abrain is personally
addressed.  Melkizedec as a priest first appeals to God on behalf of
Abram, and then addresses Abram on behalf of God. He thus performs the part of a mediator.
And he gave him a tithe of all. This is a very significant act. In
presenting the tenth of all the spoils of victory, Abram makes a practical acknowledgment of the absolute and exclusive supremacy of the:
God whom AMelkizedec worshipped, and of the authority and validity
37




290                 ABRAM RESCUES LOT.
of the priesthood which he exercised. We have here all the indications of a stated order of sacred rites, in which a costly service, with a
fixed official, is maintained at the public expense, according to a definite rate of contribution. The gift in the present case is the tenth of
the spoils of war. This act of Abram, though recorded last, may have
taken place at the commencement of the interview. At all events, it
renders it extremely probable that a sacrifice had been offered to God,
through the intervention of Melkizedec, before he brought forth the
bread and wine of the accepted feast.
It is obvious that here we stand on broader ground than the special
promise made to Abram. Melkizedec was not a partner in the call
of Abram, and yet the latter acknowledges him as a priest of the most
high God.  Hence we must fall back on the covenant made with
Noah, - the representative of the whole race after the deluge, - as the
broad basis of authority on which M3/elkizedec acted. That covenant,
then, was not a dead letter.  It still lived in the heart and will of a
part of the nations. Its hallowing and exalting truths had produced
at least one centre of pure and spiritual worship on the earth. Even
Abram, the called of God, acknowledges its constituted head. And
the most high God, Founder and Upholder of heaven and earth,
thereby guarantees its validity for all who in every place call on his
name in sincerity and truth. And his special call to Abram is given
with a view to the final removal of all obstacles to the acceptance anid
application of this his everlasting covenant. We are thankful for this
glimpse into the comprehensive grandeur of the divine purpose converning man, which is for some time forward cast into the shade, until
it begins to break forth again in the anticipations of the prophets, and
at length shines forth with imperishable splendor in the revelations of
the New Testament.
The genealogy of Melkizedec seems designedly veiled in impenetrable obscurity. To lift this veil entirely is therefore hopeless. Yet
we may venture to hint the possibility that here we have another
Shemite chieftain in the land of Kenran. The indefinite statement of
Josephus, that he was a potentate of the Kenaanites, is no proof to the'contrary, even if it were of much value. The address of Ezekiel to.Jerusalem: " Thy origin and thy birth are of the land of Kenaan; thy
father was an Amorite, and thy mother a Hittite " (xvi. 3), may refer
to the period immediately before the entrance of Israel into the land.
At and after that time the Amorite and the Jebusite seem to have
been in possession of the city (Jos. x. 5; Judg. i. 21). But in the




GEN. XIV.                       291
time of Abram, more than four hundred years before, it may have
been different. We have discovered other tribes in this land that
were not of the race of Kenaan. It is not likely that Kenaan would
furnish a priest of the most high God. It is evident that MAelkizedec
was not in the confederacy of the Pentapolis with the king of Sodom.
He comes out separately and suddenly to meet Abram, who was one
of "the children of Heber," of whom Shem was the father. And he
is the acknowledged head of the worshippers of the most high God,
who is "the Lord, the God of Shem."  But be this as it may, it is only
a secondary question here. The matter of primary importance, as has
been already noted, is the existence of a community of pure worshippers of the true God in the land of Kenaan, antecedent to Abram.
If this community be descendants of Kenaan, it only renders the discovery the more striking and impressive.  The knowledge of the true
God, the confession of the one everlasting supreme Creator of heaven
and earth, the existence of a stated form of worship by means of a
priest and a ritual attested by Abram the elect of God, in a community
belonging to the Gentiles, form at once a remarkable vindication of the
justice arid mercy of God in having made known to all mankind the
mode of acceptable approach to himself, and a singular evidence that
such a revelation had been made to Noah, from whom alone it could
have descended to the whole race, and consequently to this particular
branch of it. ]We have reason to believe that this was not the sole
line in which this precious tradition was still preserved in comparative
purity and power. Job and his companions belong to one other known
line in which the knowledge of the one God was still vital. The fundamental principles of divine truth planted in the human breast by this
and antecedent revelations were never afterwards wholly eradicated;
and from the hereditary germs of a primitive theology, cherished by
intercourse with the Sidonians and other Phcenicians, were Homer,
Socrates, Plato, Aristotle, and other sages of the East and West, enabled
to rise to the exalted conceptions which they occasionally formed of
the unity, purity, spirituality, and supremacy of the Divine Being.
The idea of God, conveyed into a soul of any power and freedom, is
wonderfully prolific. It bursts the bonds of the animal nature, and
expands and elevates the rational to some shadowy semblance of its
primeval glory. Where it has become altogether extinct, the human
has sunk down under the debasing bondagfe of the brutal. During the
four centuries that elapsed from the arrival of Abram to the. conquest of
the country by his descendants, this interesting relic of a pure Gentile




292                 ABRAM RESCUES LOT.
worship seems to have disappeared. But the traces of such a purifying and elevating knowledge of God were not even then effaced from
the memories, the customs, and the phrases of the people.
21-24. The king of Sodom concedes to Abram, according to custom,
the spoils of conquest as his right, and claims for himself only his subjects who had been rescued from the foe. Abram however declines
any personal advantage from the enterprise, or material recompense
for his services. To this he was led partly by the present disposition
of his mind, in which the spiritual prevailed over the carnal, and partly
by the character of him with whom he had to deal; as the Sodomites
were notorious for their wickedness. On other occasions he accepted
unmerited gifts (Gen. xii. 16, xx. 14, 16). On the present occasion
he no doubt felt himself amply rewarded by the recovery of his
kinsman, and the blessing of Melkizedec. Disinterestedness has had
another victory in Abram. And accordingly the minister of God meets
him on the field of a common humanity, and pronounces on him a
blessing. The unselfish, unsectarian heart of the heir of special proLmise, bows in acknowledgment of the representative of the universal and
anterior covenant of God Fwith Noah.
22. I'have lifted up- my hand. This is a serious matter with Abram.
Either before, or then and there, he made an oath or solemln asseveration before God, with uplifted hand, that he would not touch the
property of Sodom. He must have felt there was danger of moral
contamination in coming into any political relationship with the cities
of the vale.  The LORD, the most high God, the Founder of heaven and
earth. In this conjunction of names Abram solemnly and expressly
identifies the God of himself and of Melkizedec in the presence of the
king of Sodom. The most high God of Melkizedee is the God of
the first chapter of Genesis, and the Jehovah of Adam, Noah, and
Abram.
24. While Abram  refrains from accepting any part of the spoils
beyond what had been consumed in supplying the necessities of his followers in the expedition, he expressly excepts the portion to which his
confederates, Aner, Eshcol, and iMamre, became entitled by their share
in the recovery of the property. This is sufficient to prove that the
transaction regarding the spoil was not an offer of generosity on the
part of the king of Sodom, but an act of disinterestedness on the part
of Abram.




GEN. XV.                        293
XLI. THE FAITIH OF ABRAM.- Gen. xv.
1. Inn a word, a thing; the word being the sign of the thing.
2. 6? ~ Adonai, the Lord; r. bring down, lay down. This is the
name usually read in place of Jehovah; but when as in the present
case Jehovah and Adonai are in apposition, Elohim is read instead of
the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This
is said to have arisen from a stringent interpretation of Lev. xxiv. 16.
According to some, this name was pronounced only once a year by the
high priest, on the day of atonement, in the Holy of Holies, and according to others only in the solemn benedictions pronounced by the priests.
At an earlier period, however, the name must have been freely used
by the people, as it enters into the composition of proper names.
Adlon in the singular and plural is used as a common name. pt=
possession, p-::..   possessor.  This forms a paronomasia with p'~,
which is for,'l1w.  nr,,b. Eliezer, God of help, or mighty to help.
19..t~ Kenite, patronymic of Ie.w Kain. Q.7: Kenizzite, patr. of
jti Kenaz, hunter..t:12 Kadmonite, eastern, old.
XV.  1. After these things came the word of the Lord unto
Abram in a vision; saying, Fear not, Abram: I am thy shield,
thy exceeding great reward. 2. And Abram said, LORD JEHOVAn, what wilt thou give me, seeing I go childless, and the
possessor of my house is Eliezer of Damascus?  3. And Abram
said, Behold, to me thou hast given no seed; and, behold, a
son of my 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 shall come out of thine own bowels shall be thine
heir.  5. And he brought him  forth abroad and said, Look
now towards heaven, and tell the stars, if thou be able to tell
them.  And he said unto him, So shall thy seed be.  6. And
he believed in the LorD; and he counted to him for righteousness.
7. And he said unto him, I am the LORD, that brought thee
out of Ur of the Kasdim,  to give thee this land to possess it.




294               THE FAITH OF ABRAM.
S. And he said, Lord JEHOVAH, whereby shall I know that I
shall possess it?  9. And he said unto him, Take me a heifer
three years old, and a she-goat three years old, and a ram
three years old, and a turtle dove, and a young pigeon. 10.
And he took him all these, and divided them in the midst, and
laid each piece one against another; but the birds divided he
not. 11. And the birds of prey came down upon the carcasses,
and Abram drove them away. 12. And the sun was about to
set, and a trance fell upon Abram; and, lo, a horror, a great
darkness, fell upon him. 13. And he said unto Abram, Know,
know thou, that thy seed shall be strangers in a land that is
not theirs, and shall serve them, and they shall afflict them
four hundred years. 14. And also the nation whom they shall
serve will I judge; and afterward shall they come out with
great wealth. 15. And thou shalt go to thy fathers in peace;
thou shalt be buried in a happy old age. 16. And in the
fourth age shall they return hither; for the iniquity of the
Amorite is not yet full. 17. And the sun went down, and
deep darkness was come on, and, behold, a smoking oven and
a burning lamp that passed between those pieces.
18. In that day the LORD made a covenant with Abram,
saying, Unto thy seed have I given this land, from the river
of Mizraim unto the great river, the river Phrat:  19. The
Kenite and Kenizzite and the Kadmonite,  20. And the
Hittite and the Perizzite and the Rephaim,  21. And the
Amorite and the Kenaanite  and the Girgashite and the
Jebusite.                  ~ 28.
The events recorded in the preceding chapter manifest the sway
of the new nature in Abram, and meet the approval of the Lord.
This approval is exhibited in a heavenly visit to the patriarch, in
which the Lord solemnly reiterates the promise of the seed and the
land. Abram believes in the Lord, who thereupon enters into covenant with him.
1-6. After these things, - the victory, the blessing, and the self-denial
recorded in the previous chapter. The word of the Lord, manifesting




GEN. XV.                         295
himself by speech to his servant. In the vision the intelligent observer
passes from the merely sensible to the supersensible sphere of reality.
Fear n6t, Abram. The patriarch had some reason to fear. The formidable allies had indeed been discomfited, and the fruits of their
marauding enterprise wrested from them. But they might resume
their purpose, and return with an overwhelming force. And Abram
-was still a stranger in a foreign land, preoccupied by tribes of another
race, who would combine against him as soon as they suspected him
of, being an intruder. But the Lord had stood by him and given him
the victory, and now speaks to him in the language of encouragement.
I am thy shield, thy exceeding great reward. The word Iis separately
expressed, and, therefore, emphatic in the original. I, JEHOVAH, the
Self-existent, the Author of existence, the Performer of promise, the
Mh lanifester of myself to man, and not any creature however exalted.
This was something beyond a seed, or a land, or any temporal thing.
The Creator infinitely transcends the creature. The mind of Abram
is here lifted up to the spiritual and the eternal.  1. Thy shield.
2. Thy exceeding great reward. Abram has two fears, - the presence
of evil, and the absence of good. Experience and conscience had begun
to teach him that both of these were justly his doom. But Jehovah
has chosen him, and here engages himself to stand between him and
all harm, and himself to be to him all good. With such a shield from
all evil, and such a source of ail good, he need not be afraid. The
Lord, we see, begins, as usual, with the immediate and the tangible;
but hle propounds a principle that reaches to the eternal and the spiritual. We have here the opening germ of the great doctrine of "the
Lord our righteousness," redeeming us on the one hand from the sentence of death, and on the other lo a title to eternal life.
2, 3. Notwithstanding the unbounded grandeur and preciousness of
the promise, or rather assurance, now given, Abram is still childless
and landless; and the Lord has made as yet no sign of action in regard to these objects of special promise. Lord JEHOVAH. The name
Adonai is here for the first time used in the divine records. It denotes
one who has authority; and, therefore, when applied to God, the
Supreme Lord. Abram hereby acknowledges Jehovah as Supreme
Judge and Governor, and therefore entitled to dispose of all matters
concerning his present or prospective welfare.  What wilt thou give
mne?  Of what use will land or wealth be to me, the immediate reward
specified by the promise?  Eliezer of Damascus is master of my house.
To me thou hast given no seed. This was the present shield mentioned




296                 THE FAITH OF ABRAM.
also in former words of promise. There is something strikingly human
in all this. Abram is no enthusiast or fanatic. He fastens on the
substantive blessings which the Lord had expressly named.
4, 5. The Lord reiterates the promise concerning the seed. As he
had commanded him to view the land, and see in its dust the emblem
of the multitude that would spring from him, so now, with a sublime
simplicity of practical illustration, he brings him forth to contemplate
the stars, and challenges him to tell their number, if he can; adding,
So shall thy seed be. He that made all these out of nothing, by the
word of his power, is able to fulfil his promise, and multiply the seed
of Abranm and Sarni.  Hlere, we perceive, the vision does not interfere
with the notice of the sensible world, so far as is necessary (Dan. x. 7;
John xii. 29).
6. Xnzd Abram believed in the Lord. Thus, at length, after many
throes of labor, has come to the birth in the breast of Abram faith in
Jehovah, on his simple promise in the absence of all present performance, and in the face of all sensible hinderance. The command to go
to the land which the Lord would show him, accompanied with the
promise to make of him a great nation, had awakened in him a certain
expectation; which, however, waited for some performance to ripen it
into faith. But waiting in a state of suspense is not faith, but doubt;
and faith after performance is not faith, but sight. The second and
third renewal of the promise, while performance was still unseen in
the distance, was calculated to slay the expectancy that still paused
for realization, to give it the vitality of a settled consent and acquiescence in the faithfulness of God, and mature it into conviction and
confession.
What was there now, then, to call forth Abram's faith more than at
the first promise? There was the reiteration of the promise. There
was the withholding of the performance, leaving room for the exercise
of pure faith. There was time to train the mind to this unwonted idea
and determination. And, lastly, there was the sublime assurance conveyed in the sentence, "I am thy shield, thy exceeding great reward," transcending all the limits of time and place, comprehending
alike the present and the eternal, the earthly and the heavenly. This,
coupled with all the recorded and unrecorded dealings of the Lord,
leads him to conceive the nobler feeling of faith in the Promiser, antecedent to any part of the execution, any unfolding of the plan, or
any removal of the obvious difficulty. The moment of deliverance
draws nigh, when Abram  at length ventures to open his mouth and




GEN. XV.                         297
lay bare, in articulate utterance, the utmost questionings of his soul
before the Lord.  And then, in due time, is effected the birth of faith;
not by commencing the accomplishment of the promise, but by the
explicit reassertion of its several parts, in the light of that grand assurance which covers it in its narrowest and in its most expanded
forms. Thus faith springs solely from the seed of promise.  And from
that moment there stands up and grows within the breast of man the
right frame of mind towards the God of mercy, - the germ of a mutual
good understanding between God and man which will spread its roots
and branches through the whole soul, to the exclusion of every noxious
plant, and blossom forth unto the blessed fruit of all holy feelings and
doings.
And he counted it to him for rigyhteoucsness. 1st. From this confessedly
weighty sentence we learn, implicitly, that Abram had no righteousness. And if he had not, no man had. We have seen enough of
Abram to know this on other grounds.  And here the universal fact
of man's depravity comes out into incidental notice, as a thing usually
taken for granted, in the words of God.  2d. Righteousness is here
imputed to Abram.  Hence mercy and grace are extended to him;
mercy taking effect in the pardon of his sin, and grace in bestowing
the rewards of righteousness.  3d. That in him which is counted for
righteousness is faith in Jehovah promising mercy.  In the absence of
righteousness, this is the only thing in the sinner that can be counted
for righteousness.  First, it is not of the nature of righteousness.  If
it were actual righteousness, it could not be counted as such.  But
believing God, who promises blessing to the undeserving, is essentially
different from obeying God, who guarantees blessing to the deserving.
Hence it has a negative fitness to be counted for what it is not.  Secondly, it is trust in him who engages to bless in a holy and lawrful way.
H-lence it is that in the sinner which brings him into conformity with
the law through another who undertakes to satisfy its demands and
secure its rewards for him.  Thus it is the only thing in the sinner
which, while it is not righteousness, has yet a claim to be counted for
such, because it brings him into union with one who is just and having
salvation.
It is not material what the Almighty and All-gracious promises in
the first instance to him that believes in him, whether it be a land, or
a seed, or any other blessing.  All other blessing, temporal or eternal,
will flow out of that express one, in a perpetual course of development,
as the believer advances in experience, in compass of intellect, and
38




298                 THE FAITH OF ABRAM.
capacity of enjoyment. Hence it is that a land involves a better land,
a seed a nobler seed, a temporal an eternal good. The patriarchs
were children to us in the comprehension of the love of God: we are
children to those who will hereafter experience still grander manifestations of what God has prepared for them that love him. The shield
and exceeding great reward await a yet inconceivable enlargement of
meaning.
7-21. The Lord next confirms and explains the promise of the land
to Abram. When God announces himself as Jehovah, who purposed
to give him the land, Abram asks, Whereby shall I know that I shall
possess it?  He appears to expect some intimation as to the time and
mode of entering upon possession.  9, 10. The Lord now directs him
to make ready the things requisite for entering into a formal covenant
regarding the land. These include all the kinds of animals afterwards
used in sacrifice. The number three is sacred, and denotes the perfection of the victim in point of maturity.  The division of the animals
refers to the covenant between two parties, who participate in the
rights which it guarantees.  The birds are two without being divided.
11. Abram drove them away. As the animals slain and divided represent the only mean and way through which the two parties can meet
in a covenant of' peace, they must be preserved pure and unmutilated
for the end they have to serve.
12-17. And the sun was about to set. This visit of the Lord to
Abram  continues for two nights, with the intervening day. In the
former night lie led him forth to view -the stars (v. 5).  The second
night sets in with the consummation of the covenant (v. 17). The
revelation comes to Abram in a trance of deep sleep.  The Lord
releases the mind from attention to the communications of sense in
order to engage it with higher things. And he who makes the loftier
revelation can enable the recipient to distinguish the voice of heaven
from the play of fancy.
13-15. Inow, know thou. Know  certainly. This responds to
Abram's question, Whereby shall I know? (v. 8). Four hundred years
are to elapse before the seed of Abram shall actually proceed to take
possession of the land. This interval can only commence when the
seed is born; that is, at the birth of Isaac, when Abram was a hundred
years of age, and therefore thirty years after the call. DarXing this
interval they are to be, first, strangers inz a land not theirs for one
hundred and ninety years; and thein for the remaining two hundred
and ten years in EgOypt: at first, servants, with considerable privilege




GEN. XV.                         299
and position; and at last, afflicted serfs, under a hard and cruel bondage.
14. At the end of this period Pharoh and his nation were visited with
a succession of tremendous judgments, and Israel went out free from
bondage with great wealth (Ex. xii.-xiv.).  15. Go to thy fathers.
This implies that the fathers, though dead, still exist. To go,from one
place to another implies, not annihilation, but the continuance of existence. The doctrine of the soul's perpetual existence is here intimated.
Abram died in peace and happiness, one hundred and fifteen years
before the descent into Egypt.
16. In the fourth age. An age here means the average period from
the birth to the death of one man. This use of the word is proved by
Numb. xxxii. 13,-" He made them wander in the wilderness forty
years, until all the generation that had done evil in the sight of the
Lord was consumed." This age or generation ran parallel with the
life of Moses, and therefore consisted of one hundred and twenty years.
Joseph lived one hundred and ten years. Four such generations
amount to four hundred and eighty or four hundred and forty years.
From the birth of Isaac to the return to the land of promise was an
interval of four hundred and forty years.  Isaac, Levi, Amram, and
Eleazar may represent the four ages.
For the iniquity of the Amorite is not yet full.  From this simple
sentence we have much to learn.  1st. The Lord foreknows the moral
character of men. 2d. In his providence he administers the affairs
of nations on the principle of moral rectitude.  3d. Nations are spared
until their iniquity is full. 4th. They are then cut off in retributive
justice.  5th. The Amorite was to be the chief nation extirpated for
its iniquity on the return of the seed of Abram.  Accordingly we find
the Amorites occupying by conquest the country east of the Jordan,
from the Arnon to Mount Hermon, under their two kings Sihon and Og
(Num. xxi. 21-35).  On the west of Jordan we have already met
them at En-gedi and HIebron, and they dwelt in the mountains of Judah
and Ephraim (Num. xiii. 29), whence they seem to have crossed the
Jordan for conquest (Num. xxi. 26). Thus had they of all the tribes
that overspread the land by far the largest extent of territory. And
they seem to have been extinguished as a nation by the invasion of
Israel, as we hear no more of them in the subsequent history of the
country.
17. And the sun went down. The light of day is gone. The covenant is now formally concluded.  Abram had risen to the height of
faith in the God of promise. He is come into the position of the




300                 THE FAITH OF ABRAM.
father of the faithful. He is therefore qualified for entering into this
solemn compact. This covenant has a peculiarity which distinguishes
it from thiat with Noah. It refers to a patriarch and his seed chosen
out of a coexisting race. It is not, however, subversive of the ancient
and geneial covenant, but only a special measure for overcoming the
legal and moral difficulties in the way, and ultimately bringing its
comprehensive provisions into effect. It refers to the land of promise,
which is not only a reality, but a type and an earnest of all analogous
blessings.
The oven of smoke and lamp of flame symbolize the smoke of
destruction and the light of salvation.  Their passing through the
pieces of the victims and probably consuming them as an accepted
sacrifice are the ratification of the covenant on the part of God, as the
dividing and presenting of them were on the part of Abram.  The
propitiatory foundation of the covenant here comes into view, and
connects Abram with HEabel and Noah, the primeval confessors of the
necessity of an atonement.
18-21. In that instant the covenant was solemnly completed. Its
primary form of benefit is the grant of the promised land with the extensive boundaries of the river of Egypt and the Euphrates. The
former seems to be the Nile with its banks which constitute Egypt, as
the Phrat with its banks describes the land of the East, with which
countries the promised land was conterminous.
19-21. The ten principal nations inhabiting this area are here enumerated. Of these five are IKenaanite, and the other five probably
not. The first three are new to us, and seem to occupy the extremities
of the region here defined. The Kenite dwelt in the country bordering on Egypt and south of Palestine, in which the Amalekites also are
found (Nunm. xxiv. 20-22; 1 Sam. xv. 6). They dwelt among the
Mi[idianites, as Hobab was both a Midianite and a Kenite (Num. x.
29; Judg,. i. 16, iv. 11). They were friendly to the Israelites, and
hence some of them followed their fortunes and settled in their land
(1 Chr. ii. 55). The Kenizzite dwelt apparently in the same region,
having affinity with the HIorites, and subsequently with Edom  and
Israel (Gen. xxxvi. 11, 20-23; Jos. xv. 17; 1 Chr. ii. 50-52). The
Kadmonite seems to be the Eastern, and, therefore, to hold the other
extreme boundary of the promised land, towards Tadmor and the Phrat.
These three tribes were probably related to Abram, and, therefore,
descendants of Shem. The other seven tribes have already come
under our notice.




GEN. XVI.                         301
XLII. THE BIRTH OF ISHMAEL. - Gen. xvi.
1.  l-l Hagar,figitt.  -Iejrah, the flight of Mahomet.
7. -n}'$ messenger, angel.  A deputy commissioned to discharge a
certain duty for the principal whom he represents.  As the most usual
task is that of bearing messages, commands, or tidings, he is commonly
called a messenger (ayyekXo). The word is therefore a term of office,
and does not further distinguish the office-bearer than as an intelligent
being. Hence a mal'ak may be a man deputed by a man (Gen. xxxii.
3; Job i. 14), or by God (Hag. i. 13; Mal. iii. 1), or a superhuman
being delegated in this case only by God. The English term angel is
now specially appropriated to the latter class of messengers.
1st. The nature of angels is spiritual (Heb. i. 14). This characteristic ranges over the whole chain of spiritual being from man up to
God himself. The extreme links, however, are excluded: man, because he is a special class of intelligent creatures; and God, because
he is supreme. Other classes of spiritual beings may be excluded, - as
the cherubim, the seraphim,- because they have not the same office,
though the word angelic is sometimes used by us as synonymous with
heavenly or spiritual.  They were all of course originally good; but
some of them have fallen from holiness, and become evil spirits or
devils (Ml[att. xxv. 31, 41; Jude vi.; Rev. xii. 7). The latter are circumscribed in their sphere of action, as if confined within the walls of
their prison, in consequence of their fallen state and malignant disposition (Gen. iii.; Job i. 2; 1 Peter ii. 4; Rev. xx. 2).  Being spiritual,
they are not only moral, but intelligent. They also excel in strength
(Ps. ciii. 20).  The holy angels have the full range of action for which
their qualities are adapted.  They can assume a real form, expressive
of their present functions, and affecting the senses of sight, hearing,
and touch, or the roots of those senses in the soul. They may even
perform innocent functions of a human body, such as eating (Gen.
xviii. 8, xix. 3).  Being spirits, they can resolve the material food
into its original elements in a way which we need not attempt to conceive or describe. But this case of eating stands altogether alone.
Angels have no distinction of sex (Matt. xxii. 30).  They do not grow
old or die. They are not a race, and have not a body in the ordinary
sense of the term.
2d. Their office is expressed by their name. In common with other
intelligent creatures, they take part in the worship of God (Rev. vii.
11); but their special office is to execute the commands of God in




302                THE BIRTH OF ISHMIAEL.
the natural world (Ps. ciii. 20), and especially to minister to the heirs
of salvation (Hleb. i. 14; M3att. xviii. 10; Luke xv. 10, xvi. 22). It
is not needful here to enter into the peculiarities of their ministry.
3d. The angel of JEHOVAH. This phrase is specially employed to
denote the Lord himself in that form in which he condescends to make
himself manifest to man; for the Lord God says of this angel, " Beware of him, and obey his voice; provoke him not, for he will not
pardon your transgressions; for my name is in his inmost" (Ex. xxiii.
21); that is, my nature is in his essence. Accordingly, he who is called
the angel of the Lord in one place is otherwise denominated the Lord
or God in the immediate context (Gen. xvi. 7, 13, xxii. 11, 12, xxxi.
11, 13, xlviii. 15, 16; Ex. iii. 2-15, xxiii. 20-23 with xxxiii. 14,
15). It is remarkable, at the same time, that the Lord is spoken of in
these cases as a distinct person from the angel of the Lord, who is also
called the Lord. The phraseology intimates to us a certain inherent
plurality within the essence of the one only God, of which we have
had previous indications (Gen. i. 26, iii. 22). The phrase angel of
the Lord, however, indicates a more distant nmanifestation to man than
the term Lord itself. It brings the medium of communication into
greater prominence. It seems to denote some person of the Godhead
in angelic form. 9'l.  Shur, wall. A city or place probably near the
head of the gulf of Suez. The desert of Shur is now Jofar.
11. rx?,.. Jishm'ael, the Mighty will hear.
13. ~xt'3 God of vision or seeing.
14. blh xn_ g.t Beer-lachai-roi, well of vision to the living.  trz
Bered, hail. The site is not known.
XVI. 1. And Sarai, Abram's wife, bare not to him; and she
had a Mizrite handmaid, whose name was Hagar. 2. And Sarai
said to Abram, Behold now the LORD hath restrained me from
bearing: go in now unto my maid; mayhap I shall be builded
by her.  And Abramn hearkened to the voice of Sarai.  3.
And Sarai, Abram's wife, took H-agar the 3Mizrite, her maid,
after Abram had dwelt ten years in the land of Kenaan, and
gave her to Abram, her husband, to be his wife.  4. And he
went in unto I-Iagar, and she conceived; and she saw that she
had conceived, anId her mistress was despised in her eyes.  5.
Ald Sarai said unIto Abram, M3y wrong be upon thee; I myself




GEN. XVI.                      303
gave my maid into thy bosom, and she saw that she had conceived, and I was despised in her eyes; the LOPRD judge between
me and thee.  6. And Abram  said unto Sarai, Behold, thy
maid is in thy hand: do to her that which is good in thine
eyes. And Sarai humbled her, and she fled from her face.
7. And the angel of the LORD found her by a spring of water
in the wilderness, by the spring in the way to Shur.  8. And
he said, Hagar, Sarai's maid, whence art thou come, and
whither goest thou?  And she said, From the face of Sarai,
Sarai my mistress, am I fleeing. 9. And the angel of the
LORD said unto her, Return to thy mistress, and humble thyself under her hands.  10. And the angel of the LorD said. unto her, Multiply, multiply will I thy seed, and 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;
and thou shalt call his name Ishmael, because the LORD hath
heard thy humiliation.  12. And he will be a wild man, his
hand against every man, and every man's hand against him;
and in the presence of all his brethren shall he dwell.
13. And she called the name of the LORD that spalke unto
her, Thou art the God of my vision; for she said, Have I even
still seen, after my vision? 14. Wherefore the well is called
Beer-lahai-roi: behold, it is between Kadesh and Bered.  15.
And Hagar bare Abram a son; and Abram called the name
of his son, whom Hagar bare, Ishmael.  16. And Abram was
the son of eighty and six years when Hagar bare Ishmael to
Abram.                         ~ 29.
Sarah has been barren probably much more than twenty years. She
appears to have at length reluctantly arrived at the conclusion that she
would never be a mother. Nature and history prompted the union of
one man to one wife in marriage, and it might have been presumed
that God would honor his own institution. But the history of the creation of man was forgotten or unheeded, and the custom of the East
prompted Sarai to resort to the expedient of giving her maid to her
husband for a second wife, that she might have children by her.




304                THE BIRTH OF ISHMAEL.
1-C. A  lidzsrite handmaid.  1-Iagar was probably obtained, ten years
before, during their sojourn in Egypt.  2. The Lord hath restrained me.
It was natural to the ancient mind to recognize the power and will of
God in all things. I shall be builded by her, tr:, built as the foundation of a house, by the addition of sons or daughters (4=.: or neqt).
She thought she had or wished to have a share in the promise, if not
by herself personally, yet through her maid.  The faith of Sarah had
not yet come fully to the birth. Abram yields to the suggestion of his
wife, and complies with the custom of the country.  3. Ten years had
elapsed since they had entered the land they were to inherit.  Impatience at the long delay leads to an invention of their own for obtaining
an heir. 4-6. The contempt of her maid was unjustifiable. But it
was tie natural consequence of Sarai's own improper and imprudent
step, in giving her to her husband as a concubine.  Unwilling, however, to see in herself the occasion of her maid's insolence, she transfers'
the blame to her husband, who empowers or reminds her of her power
still to deal with her as it pleased her.  I-Hagar, unable to bear the
yoke of humiliation, flses from her mistress.
7-12. The angel of the Lord either represents the Lord, or presents
the Lord in angelic form.  The Lord manifests himself to Hagar
seemingly on account of her relationship to Abram, but in the more
distant form of angelic visitation.  She herself appears to be a believer
in God. The spring of water is a place of refreshment on her journey.
Sh!e is on the way to Shur, which was before Mizraim as thou goest
towards Asshur (Gen. xxv. 13), and therefore fleeing to Egypt, her
native land.  8, 9. The angel of the Lord interrogates her, and requires
her to return to her mistress, and humble herself under her hands.
10. I will multiply. This language is proper only to the Lord
himself; for it claims a divine prerogative.  The Lord is, therefore,
in this angel.  He promises to IIagar a numerous offspring.  11, 12.
]Ishmael.  El, the Mighty, will hear; but Jehovah, the Lord, heard her
humiliation. Jehovah, therefore, is the same God as El.  He describes
Ishmael and his progeny in him as resembling the wild ass.  This
animal is a fit symbol of the wild, free, untamable Bedawin of the
desert.  lI-e is to live in contention, and yet to dwell independently,
among all his brethren.  IIis brethren are the descendants of Heber,
the Joctanites, composing the thirteen original tribes of the Arabs, and
the Palgites to whom the descendants of Abram belonged. The Ishmaelites constituted the second element of the great Arab nation, and
shared in their nomadic character and independence.  The character
here given of them is true even to the present day.




GEN. XVII.                       305
13-16. God of my vision (El-roi). Here we have the same divine name as in Ishmael. Have I even still seen - continued to live
and see the sun after having seen God? Beer-lahai-roi, the well of
vision (of God) to the living. To see God and live was an issue contrary to expectation (Ex. xxxiii. 20). The well is between Kadesh
and Bered. The site of the latter has not been ascertained. R. Jonathan gives Na.r. the "EXovo-a of Ptolemy, now el-Khulasa, about twelve
miles south of Beersheba.  Rowland finds the well at Moyle or Muweilah, still further south in the same direction. 15, 16. The birth
of Ishmael is in the sixteenth year after Abram's call, and the eleventh
after his arrival in Kenaan.
XLIII. THE SEALING OF THE COVENANT. —Gen. xvii.
1. ~  Shaddai, Irresistible, able to destroy, and by inference to make,
Almighty.  _r  be strong, destroy. This name is found six times in
Genesis, and thirty-one times in Job.
5. trnts Abraham, from tves, high-father, and,t the radical part
of ]qmm a multitude, is obtained by a euphonic abbreviation t:,.~, highfather of a multitude. The root, t' n is a variation of tnqn; affording,
however, a link of connection in sound and sense with the root.tri
hum, be tumultuous, from which comes 1In'n a multitude. The confluence of the biliterals tv and =o6 yields the triliteral:tmn occurring in
Arabic, though not elsewhere in our written Hebrew. The law of
formation here noticed is interesting and real, though ti n  may not
have been an actual result of it.
11. t~r: formed from 57n circumcised.  In. cut, circumcise.
15.,t~rt Sarah, princess.
19. pa. Jitschaq, laughing.
XVII. 1. And Abram was the son of ninety and nine years,
and the LOrD appeared to Abram and said unto him, I am God
Almighty: walk before me, and be perfect.  2. And I will
grant my covenant between me and thee, and multiply thee
exceedingly.  3. And Abram fell on his face; and God talked
with him, saying, 4. As for me, behold, my covenant is with,
39




306         THE SEALING OF THE COVENANT.
thee; and thou shalt be father of many nations. 5. And thy
name shall no more be called Abram; but thy name shall be
Abraham; for a father of many nations have I made thee. 6.
And I will make thee exceeding fruitful, and make nations of
thee; and kings shall come out of thee. 7. And I will establish my covenant between me and thee, and thy seed after
thee, in their generations, for a perpetual covenant, to be a
God unto thee, and to thy seed after thee.  S. And I will give
unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Kenaan, for a perpetual possession; and
I will be their God.
9. And God said to Abraham, And thou my covenant shalt
keep, thou and thy seed after thee in their generations.  10.
This is my covenant, which ye shall keep, between me and
you and the seed after thee: that every male of you be circulncised. 11. And ye shall circumcise the flesh of your foreskinl; and it shall be a token of the covenant betwixt me and
you. 12. And the son of eight days shall be circumcised for
you, every male in your generations; born in the house, and
bought with money, of every stranger who is not of thy seed.
13. Circumcised shall he be that is born in thy house and
bought with thy money; and my covenant shall be in your
flesh for a perpetual covenant. 14. And the uncircumcised:male, the flesh of whose foreskin is not circumcised, that soul
shall be cut off from his people: my covenant hath he broken.                        ~ 30.
15. And God said unto Abraham, As for Sarai thy wife, thou
shalt not call her name Sarai; but Sarah shall be her name.
16. And I will bless her, and give thee a son also of her: and
I will bless her, and she shall become nations; kings of peoples shall be of her. 17. And Abraham fell on his face, and
laughlld, and said in his heart, Shall a child be born to the son'of a hlundred years? or Sarah - shall the daughter of ninety
years bear? 18. And Abraham said unto God, Oh that Ishmael
maligt live before thee    19. And God said, Certainly Sarah




GEN. XVII.                      307
thy wife shall bear thee a son, and thou shalt call his name
Isaac: and I will establish my covenant with him  for a perpetual covenant for his seed after him.  20. And for Ishmael
I have heard thee: behold, I have blessed him, and made him
fruitful, and multiplied him exceedingly: twelve princes shall
he beget, and I will make him  a great nation.  21. But my
covenant will I establish with Isaac, whom  Sarah shall bear
unto thee at this season in the next year.  22. And he left off
talking with him; and God went up from Abraham.
23. And Abraham took Ishmael his son, and all that were
born in his house, and 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 spoken with him.  24. And Abraham was the son of ninety
and nine years when he was circumcised in the flesh of his
foreskin.  25. And Ishmael his son was the son of thirteen
years 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 all the men of his house, born in the
house, and bought with money of the stranger, were circumcised with him.                   4 ~T[~ 19.
The present form of the covenant is not identical with the former.
That referred chiefly to the land; this chiefly to the seed. That dwelt
much on temporal things; this rises to spiritual things. That specifies
only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram (rn.e nmt3 Gen. xv.
18); at present he takes the first step in the fufilment of the covenant
(r.~ ]::), seals it with a token and a perpetual ordinance, and gives'Abram and Sarai new names in token of a new nature. There was
an interval of fourteen years at least between the ratification of the
covenant and the preparation for the fulfilment of its conditions, during
which Abraham's faith had time to unfold.
1-8. The covenant in its spiritual aspect.  The Lord, the Author
of existence and performance.  God AlmigMy, El Shaddai. El, the
Lasting, Eternal, Absolute. Shaddai, the Irresistible, Unchangeable,




308           THE SEALING OF THE COVENANT.
Destructive (Isa. xiii. 6; Joel i. 15). This term indicates on the one
hand his judicial, punitive power, and points to his holiness; and on the
other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy
Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration
and defence of holiness. It refers to potence, and potence combined
with promise affords ground for faith.
Walk before me and be perfect.  In the institution of the covenant
we had " fear not," - an encouragement to the daunted or the doubting.
In its confirmation we have a command, a rule of life, prescribed. This
is in keeping with the circumstances of Abraham.  For, first, he has
now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the
Lord in whom he believes is God Almighty, the all-efficient Spirit,
who worketh both to will and to do in the destroying of sin and building up of holiness. Walk, - act in the most comprehensive sense of the
term; before me, and not behind, as one conscious of doing what is,
not displeasing, but pleasing to me; and be pe2fect, not sincere merely,
unless in the primitive sense of duty, but complete, upright, holy, not
only in walk, which is provided for in the previous clause, but in heart,
the spring of action.
2. J1~y covenant, which I have already purposed and formally closed.
I will grant, carry into effect, the provisions of it. lMtdtpliy thee. The
seed is here identified with the head or parent seat of life. The seed
now comes forward as the prominent benefit of the covenant.
3-6. Abram fell on his face. This is the lowliest form of reverence,
in which the worshipper leans on his knees and elbows, and his forehead
approaches the ground. Prostration is still customary in the East.
Abram has attained to loftier notions of God.  God talked with him.
Jehovah, El Shaddai, is here called God. The Supreme appears as
the Author of existence, the Irresistible and Everlasting, in this stage
of the covenant relation.
4. As for me. The one party to the covenant is here made prominent, as in verse 9 the other party is brought out with like emphasis.
The exalted Being who has entered into it imparts a grandeur, solem-nity, and excellence to the covenant. Father of many nations. The
promise of seed is here expanded and particularized. A multitude of
nations and kings are to trace their descent from Abram. This is true
in a literal sense. The twelve tribes of Israel and many Arab tribes,




GEN. xvII.                        309
the twelve princes of Ishmael, Keturah's descendants, and the dukes
of Edom sprang from him. But it is to be more magnificently realized
in a spiritual sense. Nations is a term usually applied, not to the
chosen people, but to the other great branches of the human race.
This points to the original promise, that in him should all the families
of the earth be blessed. Abraham. The father of many nations is to
be called by a new name, as he has come to have a new nature, and
been elevated to a new dignity. The high father has become the
father of the multitude of the faithful.
7. Next, the spiritual part of the covenant comes into view. To be
a Cod unto thee, and to thy seed after thee. Here we find God, in the
progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with
Noah, and now he deals with Abraham.  A perpetual covenant. This
covenant will not fail, since God has originated it, notwithstanding the
moral instability of man. Though we cannot as yet see the possibility of
fulfillingr the condition on man's side, yet, we may be assured that what
God purposes will somehow be accomplished.  The seed of Abraham
will eventually embrace the whole human family in fellowship with
God.
8. Thirdly, the temporal and the spiritual are brought together.
The land of promise is made sure to the heir of promise, for a perpetual
possessiolz, and God engages to be their God. The phrase perpetual
possession has here two elements of meaning, - first, that the possession,
in its coming  formi of a certain land, shall last as long as the coexisting
relations of things are continued; and, secondly, that the said possession
in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be
their chief glory that God is their God.
9-14. The sign of the covenant. And thou. The other party to
the covenant now learns his obligation. Every male of you shall be
circumcised. Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of
the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant
was an artificial process, and therefore, though prescribed by God, was
dependent on the voluntary agency of man. The former marked the
sovereig'nty of God in ratifying the covenant and insuring its fulfilment,
notwithstanding the moutability of man; the latter indicates the respon



310           THE SEALING OF THE COVENANT.
sibility of man, the trust he places in the word of promise, and the
assent he gives to the terms of the divine mercy. As the former
covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special
spiritual blessing and contemplates its universal acceptance. The
rainbow was the appropriate natural emblem of preservation from a
flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham
to be the parent of a holy seed. And as the former sign foreshadows
an incorruptible inheritance, so the latter prepares the way for a holy
seed, by which the holiness and the heritage will at length be universally extended.
It is worthy of remark that in circumcision, after Abraham himself,
the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant.  Hereby is taught the lesson
of parental responsibility and parental hope. This is the first formal
step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the
formal admission of the believing parents' offspring into the privileges
of the covenant, and therefore cheers the heart of the parent in entering
upon the parental task. This admission cannot be reversed but by
the deliberate rebellion of the child.
Still further, the sign of the covenant is to be applied to every male
in the household of Abraham.  This indicates that the servant or serf
stands in the relation of a child to his master or owner, who is therefore
accountable for the soul of his serf, as for that of his son. It points
out the applicability of the covenant to others, as well as the children
of Abraham, and therefore its capability of universal extension when
the fulness of time should come. It also intimates the very plain but
very often forgotten truth, that our obligation to obey God is not
cancelled by our unwillingness. The serf is bound to have his child
circumcised as long as God requires it, though he may be unwilling to
comply with the divine commandments.
12-14. The time of circumcision is the eighth day. Seven is the
number of perfection. Seven days are therefore regarded as a type
of perfect age and individuality.  At this stage, accordingly, the sign
of sanctification is made on the child, betokening the consecration of
the heart to God, when its rational powers have come into noticeable
activity. To be cut off from ltis people is to be excluded from any
part in the covenant, and treated simply as a Gentile or alien, some of




GlEN. XVII.                      311
whom seem to have dwelt among the Israelites. It was sometimes
accompanied with the sentence of death (Ex. xxxi. 14); and this
shows that it did not of itself imply such a doom. Excommunication,
however, for the omission of circumcision, would be extremely rare, as
no parent would intentionally neglect the sacred interest of his child.
Yet the omission of this rite has not been unprecedented, as the
children of Israel did not generally circumcise their children in the
wilderness (Jos. v. 5).
15-22. Sarai is now formally taken into the covenant, as she is to
be the mother of the promised seed. Her name is therefore changed
to Sarah, princess. Aptly is she so named, for she is to bear the child
of promise, to become nations, and be the mother of kings. 17. Abraham fell upon his face and laughed. From the reverential attitude
assumed by Abraham we infer that his laughter sprang from joyful
and grateful surprise.  Said in his heart. The following questions
of wonder are not addressed to God; they merely agitate the breast
of the astonished patriarch. Hence his irrepressible smile arises not
from any doubt of the fulfilment of the promise, but from surprise at
the unexpected mode in which it is to be fulfilled.  Laughing in
Scripture expresses joy in the countenance, as dancing does in the
whole body.
18-20. Abraham seems up to this time to have regarded Ishmael
as the promised seed. Hence a feeling of anxiety instantly penetrates
his breast. It finds utterance in the prayer, Oh that Ishnacel might
live before thee. He asks life for his beloved son, - that is, a share in
the divine favor; and that before God, - that is, a life of holiness and
communion with God. But God asseverates his purpose of giving
him a son. by Sarah. This son is to be called Isaac, - he that laughs or
he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abram's prayer for
Ishmael, however, is not unanswered.  He is to be fruitful, beget
twelve princes, and become a great nation. 21, 22. But Isaac is to be
the heir of promise. At the present season next year he is to be born.
The communication being completed, God went up from Abram.
23-27. In the self-same day. In this passage we have the prompt
and punctual fulfilment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was
thirteen years of age when he was circumcised. Josephus relates
flat the Arabs accordingly delay circumcision till the thirteenth year
(Ant. I. 12. 2).




312         VISIT OF THE LORD TO ABRAHAM.'XLIV. VISIT OF THE LORD TO ABRAHAM.- Gen. xviii.
2.,hmiz.m  bow, or bend the body in token of respect to God or
man. The attitude varies from a slight inclination of the body to
entire prostration with the forehead touching the ground.
6. rt) a seah, about an English peck, the third part of an ephah.
The ephah contained ten omers. The omer held about five pints.
XVIII.  1. And the LORD appeared unto him by the oaks
of Muamre, and he sat at the tent door in the heat of the day.
2. And he lift up his eyes and looked, and, lo, three men stood
before him; and he saw and ran to meet them from the tent
door, and bowed himself to the earth; 3. And said, 0 LORD,
if now I have found favor in thine eyes, pass not away now
from thy servant. 4. Let a little water now be fetched, and
wash your feet, and rest yourselves under the tree; 5. And
I will fetch a morsel of bread, and comfort ye your hearts:
afterwards ye shall pass on; for therefore are ye come to your
servant. And they said, So do, as thou hast spoken.  6. And
Abraham hastened into the tent unto Sarah, and said, Hasten
with three seahs of fine meal, knead it, and make hearth-cakes.
7. And Abraham ran unto the herd, and fetched a calf, tender
and good, and gave it to the lad, and he hasted to dress it.
8. And he fetched butter and milk and the calf which he had
dressed, and set before them, and he stood by them under the
tree, and they did eat.
9. And they said unto him, Where is Sarah, thy wife?
And he said, Behold, in the tent.  10. And he said, I will
surely return unto thee at the time of life, and lo, Sarah, thy
wife, shall have a son. And Sarah heard in the tent door
which was behind him. 11. Now Abraham and Sarah were
old, far gone in days: it ceased to be with Sarah after the
manner of women. 12. And Sarah laughed within herself,
saying, After I am faded is pleasure come to me, and my lord
is old?  13. And the LORD said unto Abraham, Why hath




GEN. XVIII.                   313
Sarah laughed, saying, Shall I indeed bear when I am old?
14. Is anything too hard for the LORD? At the set time will
I return unto thee about the time of life, and Sarah shall have
a son. 15. Then Sarah denied, saying, I laughed not; for
she was afraid. And he said, Nay, but thou didst laugh.
16. And the men rose up thence and looked toward Sodom;
and Abraham went with them to convoy them. 17. And the
LORD said, Shall I hide fiom Abraham that which I do?  18.
And Abraham shall surely become a nation, great and mighty,
and blessed in him shall be all the nations of the earth. 19.
For I have known him, that lie may command his children and
his house after him, and they shall keep the way of the LORD,
to do justice and judgment; that the LORD may bring upon
Abraham that which he hath spoken of him. 20. And the
LORD said, Because the cry of Sodom and Amorah is great,
and their sin is very grievous, 21. Let me go down now,
and see if they have done altogether according to the cry of it
which is come unto me; and if not, let me know. 22. And
the men turned their faces thence, and went toward Sodom;
and Abraham was yet standing before the LORD.
23. And Abraham  drew near and said, Wilt thou also
destroy the righteous with the wicked?  24. Mayhap there be
fifty righteous within the city: wilt thou also destroy and not
spare the place for the fifty righteous that are therein? 25.
Far be it from thee to do after this manner, to slay the righteous with the wicked, that the righteous be as the wicked:'
far be it from  thee. Shall not the judge of all the earth do
right? 26. And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their
sake. 27. And Abraham answered and said, Behold now I
have taken upon me to speak unto the LORD, who am but dust
and ashes. 28. Miayhap the fifty righteous lack five: wilt
thou destroy for the five all the city?  And he said I will not
destroy it, if I find there forty and five. 29. Anld he spake
unto him yet again and said, Mlayhap there be iforty found
40




314           VISIT OF THE LORD TO ABRAHAM.
there?  And he said, I will not do it for the forty's sake.
30. Anld he said, Let not the LORD now be angry, and I will
speak: nmayhap there be thirty found there?  And he said, I
will not do it if I find thirty there.  31. And he said, Behold
now, I have taken upon me to speak unto the LorD: mayhap
there be twenty found there?  And he. said, I will not destroy
it for the twenty's sake.  32. And he said, let not the LoRD
be algry, and I will speak but this once: mayhap there be
tell found there?  And he said, I will not destroy it for the
ten's sake.  33. And the LORD went his way, as soon as he
had left speaking with Abraham; and Abraham  returned to
his place.
This chapter describes Abraham's fellowship with God. On the gracious assurance of the Redeemer and Vindicator, "Fear not, I am thy
shield and thy exceeding great reward," he ceased to fear, and believed.
On the solemn announcement of the Conqueror of evil and the Quickener of the dead, "I am God Almighilty; walk before me and be perfect," he began anew to walk with God in holiness and truth. The
next step is, that God enters into communion with him as a man with
his friendl (Isa. xli. 8; John. xiv. 23).  Hitherto he has appeared
to him as God offering grace and inclining the will to receive it. Now,
as God who has bestowed grace, he appears to him who has accepted
it and is adlmitted into a covenant of peace. He visits him for the
twofold purpose of drawing out and completing the faith of Sarah, and
of communming with Abraham concerning the destruction of Sodom.
1-10. The Lord visits Abraham and assures Sarah of the birth of
a son. Abraham is sitting in the tent door in the heat of the dclay,
reposing.  T:77hee men stood before hin. WThenever visitants from the
celestial world appear to men, they have the form of man. This is
the only form of a rational being known to us. It is not the design of
God in revealing his mercy to us to make us acquainted with the whole
of the nature of things. The science of things visible or invisible he
leaves to our natural faculties to explore, as far as occasion allows.
Htence we conclude that the celestial visitant is a real being, and that
the forn is a real form. But we are not entitled to infer that the
human is the only or the proper fobrm1 of such beings, or that they have
any ordinary or constant form open to sense. We only discern that




GEN. XVIII.                      315
they are intelligent beings like ourselves, and, in order to manifest
themselves to us as such, put on that form of intelligent creatures with
which we are familiar, and in which they can intelligibly confer with
us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the
many languages of humanity, and have quite a different mode of
communicating with one another. Other human acts follow on the
occasion. They accept the hospitality of Abraham and partake of
human food. This, also, was a real act. It does not imply, however,
that food is necessary to spiritual beings. The whole is a typical act
representing communion between God and Abraham. The giving
and receiving of a meal was the ground of a perpetual or inviolable
friendship.
He ran to meet him. This indicates the genuine warmth of unsophisticated nature. Bowed himself to the earth. This indicates a low
bow, in which the body becomes horizontal, and the head droops.
This gesture is employed both in worship and doing obeisance.
3-5. 0 Lord. Abraham uses the word 1:1[q denoting one having
authority, whether divine or not. This the Masorites mark as sacred,
and apply the vowel points proper to the word when it signifies God.
These men in some way represent God; for the Lord on this occasion
appeared unto Abraham (v. 1). The number is in this respect notable. Abraham addresses himself first to one person (v. 3), then to
more than one (v. 4, 5). It is stated that r they said, So do (v. 5), they
did eat (v. 8), they said unto him, Where is Sarah thy wife " (v. 9).
Then the singular number is resumled in the phrase and he said (v.
10), and at length, "The Lord said unto Abraham " (v. 13), and then,
"and he said" (v. 15). Then we are told "the men rose up, and
Abraham went with them " (v. 16). Then we have " The Lord said"
twice (v. 17, 20). And lastly, it is said (v. 22) "the men turned their
faces and went toward Sodom, and Abraham was yet standing before
the Lord."  From this it appears that of the three men one, at all
events, was the Lord, who, when the other two went towards Sodom,
remained with Abraham while he made his intercession for Sodom,
and afterwards he also went his way. The other two will come before us again in the next chapter. Meanwhile we have here the first
explicit instance of the Lord appearing as man to man, and holding
familiar intercourse with him.
The narrative affords a pleasing instance of the primitive manners
of the East. The hospitality of the pastoral tribes was spontaneous




316           VISIT OF THE LORD TO ABRAHAM.
and unreserved.  The washing of the feet, which were partly at least
uncovered in walking, the reclining under the tree, and the offer of
refreshment, are indicative of an unchanging rural simplicity. The
phrases a little water, a morsel of bread, flow from a thoughtful courtesy.  Therefore are ye come. In the course of events it has so fallen
out, in order that you might be refreshed. The brief reply is a frank
and unaffected acceptance of the hospitable invitation.
6-8. Abraham hastened. The unvarying customs of Eastern pastoral life here come up before us. There is plenty of flour and of live
cattle. But the cakes have to be kneaded and baked on the hearth,
and the calf has to be killed and dressed. Abraham personally gives
directions, Sarah personally attends to the baking, and the boy or lad
-that is, the domestic servant whose business it is - kills and dresses
the meat. Abraham himself attends upon his guests.  Three seahs.
About three pecks, and therefore a superabundant supply for three
guests. An omer, or three tenths of a seah, was considered sufficient
for one man for a day (Ex. xvi. 16). But Abraham had a numerous household, and plentifulness was the character of primitive hospitality. Hearth cakes, baked among the coals. Butter, - seemingly
any preparation of milk, cream, curds, or butter, all of which are used
in the East.
9-15. The promise to Sarah. The men now enter upon the business
of their visit.  Where is Sarah thy wife?  The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous.
Sarah is within hearing of the conversation. I will certainly return
unto thee. This is the language of self-determination, and therefore
suitable to the sovere.gn, not to the ambassador. At the time of 1ife;
literally the living time, seemingly the time of birth, when the child
comes to manifest life.  Sarah thy wife shall have a son.  Sarah
hears this with incredulous surprise, and laughs with mingled doubt
and delight.  She knows that in the nature of things she is past childbearing.  14. Is anything too hard for the Lord?  Sarah laughed
within herself, within the tent and behind the speaker; yet to her
surprise her internal feelings are known to him. She finds there is
One present who rises above the sphere of nature. In her confusion
and terror she denies that she laughed.  But he who sees what is within,
insists that she did laugh, at least in the thouglht of her heart. There
is a beautiful simplicity in the whole scene.  Sarah now doubtless
received faith and strength to conceive.
I 6-33. The conference concerning Sodom. The human manner of




GEN. xvIII.                      317
the interview is carried out to the end. Abrahan convoys his departing guests. The Lord then speaks, apparently debating with
himself whether he shall reveal his intentions to Abraham. The reasons for doing so are assigned. 1st. Abraham shall surely become a
nation great and mighty, and therefore has the interest of humanity in
this act of retribution on Sodom. All that concerns man concerns him.
2d. Blessed in him shall be all the nations of the earth. Hence he is
personally and directly concerned with all the dealings of mercy and
judgment among the inhabitants of the earth. 3d. I have known him.
The Lord has made himself known to him, has manifested his love to
him, has renewed him after his own image; and hence this judgment
upon Sodom is to be explained to him, that he may train his household
to avoid the sins of this doomed city, to keep the way of the Lord, to do
justice and judgment; and all this to the further intent that the Lord
may bring upon Abraham that which he hath spoken of him. The awful judgments of the Lord on Sodom, as before on the antediluvian
world, are a warning example to all who are spared or hear of them.
And those who, notwithstanding these monuments of the divine vengeance, will cease to do justice and judgment, may be certain that they
will not continue to enjoy the benefits of the covenant of grace. For
all these reasons it is meet that the secret of Lord be with him (Ps.
xxv. 11).
20-22. The Lord now proceeds to unfold his design. There is
justice in every step of the divine procedure. IHe comes down to inquire and act according to the merits of the case. The men now depart
on their errand; but Abraham still stands before the Lord.
23-33. Abraham intercedes for Sodom. His spiritual character is
unfolded and exalted more and more. He employs the language of a
free-born son with his heavenly Father. He puts forward the plea of
justice to the righteous in behalf of the city. He ventures to repeat
his intervention six times, every time diminishing the number of the
righteous whom he supposes to be in it. The patience of the Lord is
no less remarkable than the perseverance of Abraham. In every case
he grants his petition. 27. Dust and ashes. This may refer to the
custom of burning the dead, as then coexistent with that of burying
them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last.
This completes the full and free intercourse of God with Abraham.
He accepts his hospitable entertainment, renews his promise of a son
by Sarah, communicates to him his counsel, and grants all his requests.




318      DESTRUCTION OF SODOM AND AMORAH.
It is evident that Abraham has now fully entered upon all the privileges
of the sons of God. He has become the friend of God (James ii. 23).
XLV. DESTRTUlTON OF SODOM AND AMORAH.- Gen. xix.
9..,~,z'  approach to a distant point, stand back.
11. tn.]: blindness, affecting the mental more than the ocular vision.
37. =m Moab, ony from a father. r4_-]~ Ben-'ammi, son of my
people. ii'Ammon, of the people.
XIX. 1. And the two angels came to Sodom at even, and
Lot sat in the gate of Sodom: and Lot saw and rose up to meet
them, and bowed with his face to the earth. 2. And he said,
Behold, now, my lords, turn aside now to your servant's house,
and lodge, and wash your feet; and ye shall rise up early, and
go on your way. And they said, Nay, but in the street will we
lodge. 3. And he pressed upon them greatly; and they turned
aside to him, and went into his house: and he made them a
feast, and baked unleavened cakes, and they did eat.
4. They lay not yet down, and the men of the city, the men
of Sodom, compassed the house, both young and old, all the
people from every quarter. 5. And they called unto Lot, and
said unto him, Where are the men who went in to thee tonight?  Bring them out unto us, and we shall know them.
6. And Lot came out to them at the door, and shut the door
after him. 7. And said, Do not now, my brethren, so wickedly. 8. Behold, now, I have two daughters, who have not
known man; let me now bring them out unto you,and do ye
to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.
9. Anld they said, Stand back. And they said, This one is
come in to sojourn, and he will needs be a judge; now will we
deal worse with thee than with them. And they pressed sore
upon the man, even Lot, and drew near to break the door.




GEN. XIX.                    319
10. And the men put forth their hand, and pulled Lot to them
into the house, and shut the door. 11. And the men that were
at the door of the house they smote with blindness, both small
and great: and they wearied themselves to find the door.
12. And the men said unto Lot, TWhom else hast thou here?
Son-in-law, and thy sons, and thy daughters, and all that thou
hast in the city, bring out of this place. 13. For destroy will
we this place, because the cry of them is waxen great before
the LORD, and the LORD sent us to destroy it. 14. And Lot
went out, and spake unto his sons-in-law, who married his
daughters, and said, Up, get ye out of this place, for the LORD
will destroy this city. But he was as a mocker in the eyes of
his sons-in-law. 15. And when the dawn arose, then the angels urged Lot, saying, Arise, take thy wife and thy two daughters, who are here, lest thou be consumed in the iniquity of
the city. 16. And lie lingered, and the meni laid hold on his
hand, and on the hand of his wife, and on the hand of his
two daughters, in the mercy of the LORD unto him: and they
brought him forth, and set him without the city. 17. And it
came to pass, when they had brought them forth abroad, that
he said, Escape for thy life; look not behind thee, and stay
not in all the vale; escape to the mountain, lest thou be consumed.  18. And Lot said unto them, Not so now, O LORD.
19. Behold now, thy servant hath found grace in thine eyes,
and thou didst magnify thy mercy, which thou hast showed
unto me in saving my life; and I, I cannot escape to the miountain, lest evil overtake me, and I die. 20. Behold, now, this
city is near to flee unto, and it is a small place: let me now
escape thither; is it not a small place? and my soul shall live.
21. And he said unto him, Lo, I have accepted thee also concerning this thing, not to overthrow the city for which thou
hast spoken. 22. Haste thee, escape thither; for I cannot do
anything till thou go thither. Therefore was the name of the
city called Zoar. 23. The sun was come forth upon the earth,
when Lot entered Zoar.




320      DESTRUCTION OF SODOM ANDI AMORAII.
24. Then the LORD rained upon Sodom and Amorah  brimstone and fire from the LORD from the skies. 25. And he
overthrew those cities, and all the vale, and all the inhabitants
of the cities, and that which grew upon the soil. 26. And his
wife looked from behind him, and she became a pillar of salt.
27. And Abraham gat up early in the morning to the place
where he stood before the Lord. 28. And looked out upon
Sodom and Amorah, and upon all the land of the vale, and
beheld, and lo, the smoke of the land went up as the smoke
of a furnace. 29. And it came to pass when God destroyed
the cities of the vale, that God remembered Abraham, and
sent Lot out of the midst of the overthrow when he overthrew
the cities in which Lot dwelt.
30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell
in Zoar: and he dwelt in a cave, he and his two daughters.
31. And the first-born said unto the younger, Our father is
old, and there is not a man in the land to come in unto us
after the manner of all the land. 32. Come, let us make our
father drink wine, and we will lie with him, that we preserve
seed of our father. 33. And they made their father drink
wine that night: and the first-born went in and lay with her
father; and he knew not of her lying down or of her rising
up. 34. And it came to pass on the morrow that the first-born
said unto tile younger, Behold, I lay yesternight with my father:
let us make him drink wine this night also, and go lie with
him, that we may preserve seed of our father. 35. And they
made their father drink wine that night also: and the younger
arose and lay with him; and he knew not of her lying down
or of her rising up. 36. And the two daughters of Lot were
with child by their father. 37. And the first-born bare a son,
and called his name Moab: the same is the father of Moab
unto this day. 38. And the younger, she also bare a son, and
called his name Ben-ammi: the same is the father of the children of Ammon unto this day.           ~ 31.




GEN. XIX.                         321
This chapter is the continuation and conclusion of the former. It
records a part of God's strange work, - strange, because it consists in
pumnishment, and because it is foreign to the covenant of grace. Yet
it is closely connected with Abraham's history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the
righteous judgment of God to all his posterity, and at the same time
a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with
his wife and two daughters, is delivered from destruction in accordance
with his earnest appeal on behalf of the righteous.
1-3. TkZe two angels.  These are the two men who left Abraham
standing before the Lord (Gen. xviii. 22). Lot sat int the gate, the
place of public resort for news and for business.  HIe courteously rises
to meet thelm, does obeisance to them, and invites them to spend the
night in his house.  Nay, but in the street will we lodge. This is the
disposition of those who come to inquire, and, it may be, to condemn
an.d to punish. They are twice in this chapter called angels, being
sent to perfornm  a delegated duty.  This term, however, definss their
office, not their nature.  Lot, in the first instance, calls them  "my
lords," which is a term of respect that may be addressed to men (Gen.
xxxi. 35).  He afterwards styled one of them Adonai, with the peculiar vowel pointing which limits it to the Supreme Being.  IHe at the
same tirae calls himself his servant, appeals to his grace and mercy,
and ascribes to him  his deliverance.  The' person thus addressed'
replies, in a tone of independence and authority, "I have accepted
thee."  " I will not overthrow this city for which thou hast spoken."'
I" cannot do anything till thou go thither."  All these circumstances*
point to a divine personage, and are not so easily explained of a mere
delegate.  Hie is preeminently the Saviour, as he who communed with
Abraham  was the hearer of prayer. And he who hears prayer and
saves life, appears also as the executor of his purpose in the overthrow of Sodom and the other cities of the vale. It is remarkable.
that only two of the three who appeared to Abraham are called angels.
Of the persons in the divine essence two might be the angels or deputies of the primary in the discharge of the divine purpose. These
three men, then, either immediately represent, or, if created angels,.
mediately shadow  forth persons in the Godhead.  Their number.
indicates that the persons in the divine unity are three.
Lot seems to have recognized something extraordinary in their'
appearance, for he made a lowly obeisance to them. The Sodomites.
41




322        DESTRUCTION OF SODOM AND AMORAIH.
heed not the strangers.  Lot's invitation. at first declined, is at length
accepted, because Lot is approved of God as righteous, and excepted
from the doom of the city.
4-11. The wicked violence of the citizens displays itself.  4, 5.
They compass the house, and demand the men for the vilest ends.
6-8. How familiar Lot had become with vice, when any necessity
whatever could induce him to offer his daughters to the lust of these
Sodomites! We may suppose it was spoken rashly, in the heat of the
moment, and with the expectation that he would not be taken at his
word.  So it turned out.  9. Stand back.  This seems to be a menace
to frighten Lot out of the way of their perverse will. It is Frobable,
indeed, that he and his family would not have been so long safe in this
wicked piace, had he not been the occasion of a great deliverance to
the whole city when they were carried away by the four kings.  The
threat is followed by a taunt, when the sorely vexed host hesitated to
give up the strangers.  He o7ill needs be a judge.  It is evident Lot
had been in the habit of remonstrating with them.  From threats and
taunts they soon proceed to violence.  10, 11. I-ls guests now interfere. They rescue Lot, and smite the rioters with blindness, or a
wandering of the senses, so that they cannot find the door. This,
ebullition of the vilest passion seals the doom of the city.
12-23. The visitors now talker steps for the deliverance of Lot and'his kindred before the destruction of the cities. 12-14. All that are
related to him are included in the offer of deliverance.  There is a
blessing in being connected with the righteous, if men will but avail
themselves eof it. 15, 16. Lot seems bewildered by the contemrptuous
refusal of his connections to leave the place.  His early choice and
his growing habits have attached him to the place, notwithstandinug its
temptations. His married daughters, or at least the intended husbands
of the two who were at home (" who are here "), are to be left behind.
But thouhll these thoughts make him linger, the mercy of the Lord
prevails.  The angels use a little violence to hasten their escape.  17.
DTie mounta-Zin was preserved by its elevation from the flood of rain,:sulphur'., and fire which descended on the low ground on'which the'Cdies waere built.  18-22.  Lot be:gs for a small town to which lie may'retreat, as lhe shrinks from the perils of a mountain dwelling, and his
request is mercifully granted.
24-26. Then follows the overthrow of the cities.  The Lord rained
hrifmstone anzd frefrom the Lord from  the skies.  Here the Lord is
represemted as present in the skies, whence the storm of desolation




GEN. XIX.                         323
comes, and on the earth where it falls.  The dale of Siddim, in which
the cities were, appears to have abounded in asphalt and other combustible materials (Gen. xiv. 10).  The district was liable to earthquakes and volcanic eruptions from the earliest to the latest times.
W~e read of an earthquake in the days of king Uzziah (Am. i. 1).
An earthquake in 1759 destroyed many thousands of persons in the
valley of Baalbec. Josephus (De Bell. Judd. iii. 10, 7) reports theat
the Salt Sea sends up in many places black masses of asphalt, which
are not unlike headless bulls in shape and size. After an earthquake
in 1834, masses of asphalt were thrown up from the bottom, and in
1837 a similar cause was attended with similar effects.  The lake lies
in the lowest part of the valley of the Jordan, and its surface is about
thirteen hundred feet below the level of the sea.  In such a hollow,
exposed to the burning rays of an unclouded sun, its waters evaporate
as much as it receives by the influx of the Jordan.  Its present area
is about forty-five miles by eight. A peninsula pushes into it from the
east called the Lisan, or tongue, the north point of which is about
twenty miles from the south end of the lake. North of this point the
depth is forom forty to two hundred and eighteen fathoms. This southern part of the lzke seems to have been the original dale of Siddim, in
which were the cities of the vale. The remarkable salt hills lying on
the south of the lake are still called Khashm Usdum  (Sodom).  A
tremendous storm, accompanied with flashes of lightning, and torrents
of rain, impregnated with sulphur, descended upon the doomed cities.
From the injunction to Lot toflee to the mountain, as well as from the
nature of the soil, we may infer that at the same time with the awful
conflagration there was a subsidence of the ground, so that the waters
of the upper and original lake flowed in upon the former fertile and
populous dale, and formed the shallow southern part of the present
Salt Sea. In this pool of melting asphalt and sweltering, seething
waters, the cities seem to have sunk forever, and left behind them no
vestiges of their existence.  Lot's wife lingering behind her husband,
and looking back, contrary to the express command of the Lord, is
caught in the sweeping tempest, and becomes a pillar of salt: so narrow was the escape of Lot.  The dashing spray of the salt sulphurous
rain seems to have suffocated her, and then encrusted her whole body.
She may have burned to a cinder in the furious conflagration. She is
a memorable example of the indignation and wrath that overtakes the
halting and the backsliding.
27-29. Abraham rises early on the following morning, to see what




324                  ABRAHAM IN GERAR.
had become of the city for which he had interceded so earnestly, and
views from afar the scene of smoking desolation.  Rememebering
Abraham, who was Lot's uncle, and had him probably in mind in his
im>portunate pleading, God delivered Lot from this awful overthrow.
The Eternal is here designated by the name Elohim, the Everlasting, because in the war of elements in which the cities were overwhelmed, the eternal potencies of his nature were signally displayed.
30-38. The descendants of Lot.  Bewildered by the narrowness
of his escape, and the awful death of his wife, Lot seems to have left
Zoar, and taken to the mountain west of the Salt Sea, in terror of
impending ruin. It is not improbable that all the inhabitants of Zoar,
panic-struck, may have fled from the region of danger, and dispersed
themselves for a time through the adjacent mountains. He was now far
from the habitations of men, with his two daughters as his only companions. 32-36. The manners of Sodom here obtrude themselves
upon our view. Lot's daughters might seem. to have been led to this
unnatural project, first, because they thought the human race extinct
with the exception of themselves, in which case their conduct may
have seemed a work of justifiable necessity; and next, because the
degrees of kindred within which it was unlawful to marry had not
been determined by an express law.  But they must have seen some
of the inhabitants of Zoar after the destruction of the cities; and carnal intercourse between parent and offspring must have been always
repugnant to nature.  37, 38. Unto this day. This phrase indicates a
variable period, from a few years to a few centuries: a few years, not
more than seven, as Jos. xxii. 3; part of a lifetime, as Num. xxii. 39,
Jas. vi. 25, Gen. xlviii. 15; and some centuries, as Exod. x. 6. This
passage may therefore have been written by one much earlier than
M]Ioses. Nloab afterwards occupied the district south of the Arnon, and
east of the Salt Sea. Ammon dwelt to the northeast of MNoab, where
they had a capital called Rabbah. They both ultimately merged into
the more general class of the Arabs, as a second Palgite element.
XLVI. ABRAHAM IN GERAR. —Gen. xx.
2. 7itn.;t  Abimelekh, father of the king.
7. se: prophet, he who speaks by God, of God, and to God, who
declares to men not merely things future, but also things past and




GEN. XX.                      325
present, that are not obvious to the sense or the reason; r. flow, go
forth.
1-3..>!r is plural in punctuation, agreeing grammatically with
~' i.. YVau, however, may be regarded as the third radical, and the
verb may thus really be singular.
16. hE=5 an unusual form, either- for nr_:b 2d s. f. perfect or hrib
3d s. f. perf., from a verb signifying in hiphil, make straight, right.
17. -tzx hand-maid, free or bond. Mtru= bond-maid (1 Sam. xxv.
41).
XX.  1. And Abraham journeyed thence to the land of the
south, and dwelled between Kadesh and Shur, and he sojourned in Gerar. 2. And Abraham said of Sarah his wife, She
is my sister: and Abimelek king of Gerar sent and took Sarah.
3. And God came to Abimelek in a dream by night, and said
to him, Behold, thou wilt die on account of the woman whom
thou hast taken; for she is a man's wife. 4. And Abinmelek
had not come near her: and he said, LORD, wilt thou slay a
righlteous nation also? 5. Said he not unto me, She is my sister?
And she, even herself, said, He is my brother.  In the integrity of my heart and innocency of my hands have I done this.
6. Anld the God said unto him in the dream, I also know that in
the integrity of thy heart thou hast done this; I also, I withheld
thee from sinnilng against me: therefore suffered I thee not to
touchl her.  7. And now restore tlle man's wife; for lie is a
prophet, and he shall pray for thee, and thou shalt live: but
if thou restore hei not, know that die, die shalt thou, thou,
and all that are thine.
8. And Abimelek rose early in the morning, and called
all his servants, and spake all these words in their ears: and
the men were sore afraid.  9. Then Abimelek called Abrahaim,
and said unto him, What hlast thou done unto us? And how
have I sinned against thee, that thou hast brought on me and
on my kingdom a great sin?  Deeds that ought not to be
done lhast thou done unto me. 10. And Abimelek said unto
Abraham, What sawest thou, that thou hast done this thing?
11. And Abraham said, Because I said, Surely the fear of God




326                 ABRAHAM IN GERAR.
is not in this place: and they will slay me on account of my
wife.  12. And yet in truth she is my sister, the daughter of
my father, but not the daughter of my mother; and she became
my wife. 13. And it came to pass, when God caused me to
wander from my father's house, that I said unto her, This is
thy kindness which thou shalt do unto me; at every place
whither we shall go, say of me, He is my brother.
14. And Abimelek took sheep and oxen and men-servants
and maid-servants and gave unto Abraham; and restored him
Sarah his wife.  15. And Abimelek said, Behold, my land is
before thee; dwell where it is good in thine eyes.  16. And
unto Sarah he said, Behold, I have given a thousand silver
pieces to thy brother; behold, this is for thee a covering of
the eyes unto all that are with thee; and all this that thouv
mayest be righted.  17. Then Abraham prayed to God: and
God healed Abimelek and his wife and his handmaids; and
they bare.  18. For the LORD had fast closed up every womb
in the house of Abimelek, on account of Sarah, Abraham's
wife.                          ~ 32.
The concealment of his relation to Sarah calls to our mind a similar
act of Abraham recorded not many pages back. We are to remember,
however, that an interval of twenty-four years has elapsed since that
event. From  the present passage we learn that this was an old
agreement between him and his wife, while they were wandering
among strangers. It appears that Abraham was.not yet conscious of
anything wrong or even imprudent in this piece of policy. He therefore practises it without any hesitation. On this occasion he appears
for the first time as a prophet. He is the first of this order introduced
to our notice in the Old Testament, though Henok had prophesied at
an earlier period (Jude 14), and Noah's benediction was, at the same
time, a prediction.
1-7. Abimelek takes Sarah. 1. Abraham had been dwelling near
IHebron. But the total separation between him and Lot, and the
awful overthrow of Sodom and Alnorah in the vicinity, may have
loosened his tie to Hebron, and rendered it for the present not an
agreeable place of residence. HI-le therefore travels southward and




GEN. xx.                       327
takes up his abode at Gerar (see on Gen. x. 19). 2. Sarah, though
now eighty-nine years of age, was as youthful in look as a person of
forty would now be. She had, moreover, had no family, was remarkable
for her good looks, and was at present, no doubt, renewed in health
and vigor (Gen. xii. 11-16).
3-7. The Supreme Being here appears as God (Elohim), and
thllerefore in his eternal power and independence, as he was antecedent
to the creation of man. He communicates with Abimelek in a dream.
This prince addresses him as Adonai, Lord. We have already seen
that the knowledge of the true God had not yet disappeared from the
Gentile world, who were under the Noachic covenant. 3. T/zou wilt
die. Thou art dying or at the point of death if thou persist. A
deadly plague was already in the body of Abimelek, on account of
Sarah.  4. Wilt thou slay a righteous nation also? Abimelek associates his nation with himself, and expects that the fatal stroke will
not be confined to his own person. 5-7. Ile pleads his integrity in
the matter, which the Lord acknowledges.  Gentiles sometimes act
according to the dictates of conscience, which still lives in them, though
it be obscured by sin. Abimelek was innocent in regard to the " great
sin" of seizing another man's wife, of which God acquitted him. He
was wrong in appropriating a woman to himself by mere stretch of
power, and in adding wife to wife. But these were common customs
of the time, for which his conscience did not upbraid him in his pleading with God.  And the God. The presence of the definite article
seems to intimate a contrast of the true God with the false gods to
which the Gentiles were fast turning. Abimelek was at least in the
doubtful. ground on the borders of polytheism.
7. Abraliam is here designated by the Lord a prophet. This constituted at once the gravity of Abimelek's offence (Ps. cv. 15), and
tile ground of his hope of pardon. It is at the same time a step in
advance of all the previous spiritual attainments of Abraham. A
prophet is God's spokesman, who utters with authority certain of the
things of God (Ex. vii. 1, iv. 15). This implies two things: first,
the things of God are known only to him, and therefore must be commlunicated by him; secondly, the prophet must be enabled of God to
announce in correct terms the thlings made known to him. These
things refer not only to the future, but in general to all such matters
as fall within the purpose and procedure of God. They may even
include things otherwise known or knowable by man, so far as these
are necessary to the exposition of the divine will. Now Abraham




328                 ABRAHAM IN GERAR.
has heretofore received many communications from God. But this
did not constitute him a prophet. It is the divinely authorized utterance of new truth which raises him to this rank. And Abraham's
first exercise in prophecy is not in speaking to men of God, but to
God for men. He shall pray for thee. The prophetic and the priestly
offices go together in the father of the faithful. These dignities belong
to him, not from any absolute merit, for this he has not, but from h'is
call to be the holder of the promise, and the father of that seed to
whom the promises were made.
8-13. Abimelek retraces his steps, and rectifies his conduct. He
makes known his dream to his assembled court, who are filled with
astonishment and apprehension.  He then calls Abraham, and in bold
and manly style remonstrates with him for leading him into error and
sin.  10. Abraham is apparently silent from confusion and self-condemnation. Abimelek, after a pause, demands of him his reason for
so doing.  11-13.  Abraham now replies with great simplicity and
candor. He had said within himself, " The fecar of God is not in this
place."  This is another indication that polytheism was setting in. -He
concluded that his life would be in danger on account of his wife, and
resorted to his wonted expedient for safety.  He had learned to trust
in the Lord in all things; but he did not think this inconsistent with
using all lawful means for personal security, and he was not yet fully
alive to the unlawfulness of his usual pretence. He pleads also in
extenuation that she is in reality his sister (see Gen. ii. 29, 30). 13.
Caused me to wander. The verb here is not necessarily plural. But
if it be, it is only an instance of the literal meaning of Elohim, tlhe
Eternal Supernatural Powers, coming into view.  Thy kindness.  The
old compact of Abraham with Sarah tended to palliate his conduct in
the eyes of Abimelek, as he would see that it had no special reference
to himself.
14-18. Abimelek seems to have accepted his apology, as he probably
felt that there was truth in the character Abraham gave of his people,
and was precluded from resenting it by the salutary impression of his
dream; while at the same time Abraham's mode of avoiding danger
appeared warrantable according to his own and the common. code of
morals. He therefore hastens to make honorable amends for his conduct. I-Ie makes Abraham a valuable present, restores his wife, and
makes him free to dwell in any part of his dominions. 16. He then
accosts Sarah in respectful terms, informing her that he had presented
her brother with one thousand silver pieces, probably shekels, on her




GEN. XXI.                           329
account. IHe does not offer this directly to herself, that it may be distinctly understood that her honor was unstained.  This may refer either
to AbraaI or to ti;-e sum of money.  The latter is more natural, as
the sentence then affords a reason for addressing Sarah, and mentioning
this particular gift. A  covering of the eyes does not mean a veil, the
proper word for whicll is 3,  but is a figurative phrase for a recompense or pacificatory o-fering, in consideration of which an offence is
overlooked.  Uizto all that are wit"h thee. All her family were concerned in this publlc vindication of her character.  And all this t/hat
thou mayest be ryighted.  The original of this is most naturally taken
as a part of Abi-nelek's speech, and then it is to be translated as above.
All thiis has been done or given that the injury to Sarah may be redressed.  If t-he original be regarded as a part of the narrative, it must
be rerdered, "And all this (was done) that she might be rightecl."
The sense is the same in substance.  In the former case the verb is in
the second person, in the latter in the third.
17, 18. These verses record the fact of Abraham's intercession for
Abirnelek, and explain in what sense he was on the point of dying
(v. 3).  They bare means that they were again rendered capable of
procreating children, and in the natural course of things did so. The
verb is in the mlasculine form, because both males and females were
involved in tlhis judicial malady-.  The name Jehovah is employed at
the end of the chapter, because the relation of the Creator and Preserver to Sarah is there prominent.
XLVII. BIRITH OF ISAAC. - Gen. xxi.
7..5.. speak, an ancient and therefore solemn and poetical word.
14. r,'n,  bottle, akin to'Mr  surround, enclose, and wt.  black.  ti,
_,. Beer-sheoa, well of seven.
22. 5   il Pikhol, mouth or spokesman. of all.
23. ],: offspring, kinz; r. sp'rout, flourish.  l= progenzy, perhaps
acquaizntace, cognate with -;:: be before (the eyes) and ip: mark.
33. cj.~ gcrove; -povpa, LXX.; m5~,n a tree, Onk.
XX.  1. 1. And thoe LorD had visited Saralh as lhe had said.
And the LonD did unto Sarah as he had  spoken.  2. And
42




330                  BIRTH OF ISAAC.
Sarah conceived, and bare Abraham  a son in his old age, at
the set time of which God had spoken to him.  3. And Abraham called the name of his son that was born unto him, whom
Sarah bare to him, Isaac. 4. And Abraham circumcised Isaac
his son, being the son of eight days, as God had commanded
him.  5. And Abraham was the son of a hundred years, when
Isaac his sonl was born unto him.  6. And Sarall said, God
bath icadle me to laughl; all that hear will laugh with me.
7. And she said, W-lho had said unto Abraham, Sarah hath
suckled children? for I llave borne him a son ill his old age.
8. And the child grew, and was weanled; and Abraham made
a great feast in the day that Isaac was weaned.
9. And Sarah saw the son. of H-agar the Alizrite, whom  she
had borne unto Abraham, laughing.  10. And she said unto
Abraham, Cast out this lhadmlaid and her son1: for the son
of this handmaid shall not be heir with my son, with Isaac.
11. And the word was very grievous in Abraham's eyes, on
account of his son. 12. And God said unto Abraham, Let it
not be grievous in thine eyes because of thle lad, and because
of thy handmaid: in all that Sarah saith unto thee, hearken
unto her voice; for in Isaac sihall thy seed be called. 13. And
also the son of the handmaid will I make a nation, because
he is thy seed. 14. And AbrahamI rose up early in the morning, and took bread, and a bottle of water, and gave unto
I-Haar, putting it on her shoulder, and the lad, and sent her
away: and she went and wandered in the wilderness of Beersheba. 15. 15. And the water was spent in the bottle, and she
laid the lad under one of the shrubs.  16. And she went and
sat by herself apart, as far as they shoot the bow: for she said,
Let mle not see the death of the lad. And she sat apart, and
lifted up her voice and wept.
17. And God heard the voice of the lad, and an angel of
God called to Hagar out of heaven, and said unto her, What
aileth thee, -lagar? fear not: for God hath heard the voice
of the lad where he is. 18. Arise, lift up the lad, and hold




GEN. XXI.                    331
thy hland upon him: for I will make himl a great nation. 19.
And God opened her eyes, and she saw a well of water; and
she went and filled the bottle with water, and gave the lad
drink. 20. And God was with the lad, and he grew; and he
dwelt in the wilderness, and became an archer.  21. And he
dwelt in the wilderness of Paran; and his mother took him a
wife out of the land of Mizraim.        ~- 20.
22. And it came to pass at that time that Abimelek and Phikol, the captain of his host, said unto Abraham, saying, God
is with thee in all that thou doest. 23. And now swear unto
me by God here, that thou wilt not deal falsely with lme, nor
with my kill and kith: according to the kindness th'at I have
done unto thee, shalt thou do unto me, and to the land wherein thou hast sojourned. 24. Anid Abraham said, I will swear.
25. And Abraham reproved Abimelek on account of the well
of water which Abimelek's servants had seized.  26. And
Abimelek said, I wot not who hath done this thing: and thlou
also hladst not told me, and I also had not heard of it but today. 27. And Abraham took sheep ancl oxen, and gave unto
Abimelek: and both of them made a covenant.  28. Aind
Abrahar set. seven ewe-lambs of the flock by themselves.
29. And Abilnelek said unto Abraham, What are these seven
ewe-lambs which thou hast set by themselves? 30. And he
said, For the seven ewe-lambs shalt thou take of my hand,
that it may be a witness to mne that I have digged this well.
31. Wherefore he called that place Beer-sheba, because there
they sware both of them. 32. And they made a covenant at
Beer-sheba: then rose up Abimelek and Phikol the captain
of his host, and returned into the land of thl-e  Philistines.
33. And he planted a grove in Beer-sheba, and called there
on the name of the LORD, the God of eternity.  34. And
Abraham  sojourned in the land of the Philistines many
days.                       ~[ 21.
This chapter records the birth of Isaac with other concomitant cir



332                     BIRTH OF ISAAC.
curnstances. This is the beginning of the fulfilment of the second
part of the covenant with Abraham- that concerning the seed. This
precede-, we observe, his possession of even a loot-breadth of the soil,
and is long antecedent to the entrance of his descendants as conquerors
into the land of promise.
1-8. Isaac is born according to promise, and grows to be weaned.
1. The Lord had visited Sara/I. It is possible that this event may
have occurred before the patriarchal pair arrived in Gerar. To visit,
is to draw near to a person for the purpose of either chastising or conferring  a favor.'The Lord had been faithful to his gracious promise
to Sarah.  Hfe did as hle had spok-en.  The object of the visit was
accomplished.  2-5. In due time slhe bears a son, whoml  Abralhamn, in
accordance with the divine command, calls Isaac, and circumacises on
the eigIhth day. Abraham  was now a hundred years old, and therefore Isaac was born thirty years after the call.  6, 7. Sarah expressed
her grateful wonder in two somewhat poetic strains.  The first, consisting of two sentences, turns on the word laugh.  This is no longer the
laugh of delight mingled with doubt, but that of wonder and joy at the
power of the Lord overcoming the impotence of the aged mother.
The second strain of three sentences turns upon the object of this
admiring joy. The event that nobody ever expected to hear announced
to Abraham, has nevertheless taken place;for I have borne hzim a son
inz hs old age.  8. The time cf weaning, the second step of the child
to individual existence, at length arrives, and the household of Abraham  make merry, as was wont, on the festive occasion.  The infant
was usually weaned in the second or third year (1 Sam. i. 22-24;
2 Chron. xxxi. 16).  The child seems to have remained for the first
five years under the special care of the mother (Lev. xxvii. 6). The
son then cr'nme undcer the manaffement of thae father.
9-21. The dismissal of -Hagar and Islhmael.  The son of Hyagar...
laughinzg.  The birth of Isaac has made a great change in the position
of Ishmacl, now at the age of at least fifteen years. He was not now,
as formerly, the chief object of attention, and some bitterness of feeling may have arisen on this account.  His laugh was therefore the
laugh of derision.  Rightly was the child of promise named Isaac, the
one at whom all laugh with various feelings of incredulity, wonder,
gladness, and scorn.  Sarah cannot brook the insolence of Ishmael,
and demands his dismissal.  11-13. This was painful to Abraham.
Ievertheless, God enjoins it as reasonable, on the grou nd that in Isaac
was his seed to be called.  This means not only that Isaac was to be




GEN. XXI.                          333
called his seed, but in Isaac as the progenitor was included the seed of
Abrahabm in the highest and utmost se-nse of the phrase.  Fromn him
the holy seed was to spring that was to be the agent in eventually
bringing the whole race again under the covenant of:Noah, in thiat
higher frmn. which it assIumes in the New Testament.  Albraham  is
comLorted in this separation  witLh a renewal of the promise concerning
Ishmael (Gen. xvii. 20).  14. IHe proceeds with all singleness of
heart and denial of self to dismiss the amother and the son.  This separaaion from the fhamily of Abraham  was, no doubt, distressing  to the
feliengs of the parties concerned.  But it involved no material hardship to those who departed, and conferred certain real advantaoges.
EnHagar obtained her freedom.  Ishmael, though called a lad, was at an
age when it is not unusuall in the East to marry and provide for one's
self.  And their departure did not imply their exclusion from the privileges of communion with God, as they might still be under the covenant with Abraham, since Ishmael had been circumcised, and, at all
events weoere under tIhe broader covenant of Noah.  It was only their
own voluntary rejection of G-od and his mercy, whether before or after
t-heir departure, that could cut them  of from the promise of eternal
life. It seems likely that Hagar and Ishmael had so behaved as to
deserve their dis'smissal from the sacred home. A bottle of water. This
was probably a kid —skin bottle, as 1Hagar could not have carried a goatskin. Its contents were precious in the wilderness, but soon exhausted.
And the lad.  He took the lad and gave him to Hagar.  The bread
and water-skin were on her shoulder; the lad she held by the hand..1z the wilderness of Beer-shieba.  It is possible that the departure of
Hagar occurred after the league with Abimelek and the naming of
Beer-sheba, though coming in here naturally as the sequel of the birth
and weaning of Isaac. The wilderness in Scripture is simply the land
not profitable for cultivation, though fit for pasture to a greater or less
extent.  The wilderness of Beer-sheba is that part of the wilderness
which was adjacent to Beer-sheba, where probably at this time Abraham was residing.  15, 1G. Laid te lad.  Ishmael was now, no doubt,
thoroughly humbled as well as wearied, and therefore passive under
his mother's guidance.  She led him to a sheltering bush, and caused
him to lie down in its shade, resigning herself to despair.  The artless
description here is deeply affecting.
17-21. The fortunes of Ishmael.  God cares for the wanderers.
3He hears the voice of the lad, whose sufferings from thirst are greater
than those of the mother. An angel is sent, who addresses Hagar in




334                     BIRTII OF ISAAC.
the simple words of encouragement and direction. Hold thy hand
upon him.  Lay thy hand firmly upon him.  The former promise
(Gen.'xvi. 10) is renewed to her. God also opened her eyes that
she saw a xwelI of water, from which the bottle is replenished, and she
and the lad are recruited for their further journey.  It is unnecessary
to determine how far this opening of the eyes was miraculous.  It
may refer to the cheering of her mind and the sharpening of her
attention.  In Scripture the natural and supernatural are not always
set over against each other as with us. All events are alike ascribed
to an ever-watchful Providence, whether they flow fiom the ordinary
laws of nature or some higher law of the divine will.  20. God was
with the lad.  Ishmadl may have been cured of his childish spleen.
It is possible also his father did not forget him, but sent him a stock
of cattle with which to begin the pastoral life on his account.  He became an archer.  He grew an archer, or multiplied into a tribe of
archers. 21. Paran (Gen. xiv. 6) lay south of Palestine, and therefore on the way to Egypt, out of which his mother took him a wife.
The Ishmaelites, therefore, both root and branch, were descended on
the mother's side from the Egyptians.
22-34. According to the common law of Hebrew narrative, this
event took place befbre some of the circumstances recorded in the
previous passage; probably not long after the birth of Isaac.  Abimelek, accompanied by Phikol, his commander-in-chief, proposes to form
a league with Abraham.  The reason assigned for this is that God
was with hlim in all that he did. Various circumstances concurred to
produce thi*  s conviction in Abinmelek.  The never-to-be-forgotten appearance of God to himself in a' dream interposing on behalf of Abraham, the birth of Isaac, and the consequent certainty of his having an
heir, and the growing retinue and affluence of one who, some ten years
before, could lead out a trained band of three hundred and eight'een
men-at-armns, were amply sufficient to prove that God was the source
of his strength.  Such a man is formidable as a foe, but serviceable as
an ally.  It is the part of sound policy, therefore, to approach him and
endeavor to prevail upon him to swear by God not to deal falsely
with him or his. IKin and kith. We have adopted these words to
represent the conversational alliterative phrase of the original.  They
correspond tolerably well with the urryrnp/X and ovo!ta, seed and name,
of the Septuagint.  Abraham frankly consents to this oath.  This is
evidently a personal covenant, referring to existing circumstances.  A
similar confederacy had been already formed with Aner, Eshkol, and




GEN. xxi.                         335
~Mamre.  Abraham was disposed to such alliances, as they contributed
to peaceful neighborhood.  He was not in a condition to make a
national covenant, though it is a fact that the Philistines were scarcely
ever wholly subjugated by his descendants.
25, 26. Abraham  takes occasion to remonstrate with Abimelek
about a well which his people had seized. Wells were extremely
valuable in Palestine, on account of the long absence of rain between
the latter or vernal rain ending in Mlarch, and the early or autumnal
rain begirnning in November.  The digging of a well was therefore a
matter of the greatest moment, and ofeen gave a certain title to the
adjacent fields.  H1ence the many disputes about wells, as the neighboring Emnirs or chieftains were jealous of rights so acquired, and often
sought to enter by the strong hand on the labors of patient industry.'27-31. Hence Abraham lays more stress on a public attestation that
he has dug, and is therefore the owner of this well, than on all the rest
of the treaty.  Seven is the number of sanctity, and therefore of obligation. This number is accordingly figured in some part of the form
of confederation; in the present case, in the seven ewe-lambs which
Abraham  tenders, and Abinielek, in token of consent, accepts at his
hand. The name of the well is remarkable as an instance of the
various meanings attached to nearly the same sound.  Even in IIebrew it means the well of sevzen, cr the well of the oath, as the roots
of seven, and of the verb meaning to swear, have the same radical
letters.  Bir es-Seba means twhe well of seven or of th/e INon.
32-34. Returned unto the lcand of the Philistines.  Beer-sheba was
on the borders of the landl of the Piliiistines.  Going therefore to
Gerar, they returned into that land. In the transactions with Hagar
and with Abimelek, the name God is employed, because the relation
of the Supreme Being with these parties is more general or less intimate than with thle heir of promise.  The same name, however, is
used i-n reference to Ab1raham and Sarah, who stand in a twofold relation to him as the Eternal Potentate, and the Author of being and
blessing.  Hence the chapter begins and ends with Jehovah, the
proper name of God in communion with man. 33, 34. Eshel is a
Jield vnder titliae in the Septuagint, and a tree in Onkelos.  It is
therefore well translated a grove in the A. V., though it is rendered
the tamarisk by many. The planting of a grove implies that Abraham now felt he had a restiln-place in the land, in consequence of his
treaty with Abimelek.  Ile calls upon the name of the Lord with the
significant surname of the God of perpetuity, the eternal, unchange



336                   ABRAHAM PROVED.
able God. This marks him as the sure and cab6e performer of his
promise, as the everlasting vindicator of the faLith of treaties, and as
the infallible source of the believer's rest and peace.  Accordingly,
Abraham sojounred in the land of the Philistines many days.
XLVIII. ABRAIEANI PROVYED.- Gen. xxii.
2.  jM~. Moriah; Samaritan,   SZ; Septuagiint,  kjrX; Onlkelos,
worship. Some take the word to be a simple derivative, as the Sept. and
Onk., meaning vision, hi/gh, worship. It miglit mean rebellious.  Others regard it as a compound of -, Jah, a name of God, and'm..
shown, mryiz teacher, or Niz~fear.
14.,~?.mn Jireh, will provide.
16.  -:i pjM/a, dictuim, oracle; r. speloak low.
21. t..: Buz, scojjgi. 5.,, Qs- n Qsuwel, g.af.hered of Co!.>
22. qW.. Chazo, vision.  CT.n Pildash, steelwian? wanderer? 9 j;i
Jidlaph; r. trickle, weep. DL.-= Bethuel, dwelling of God.
23. t.. Ribqah, noose.
24. ri-v.l Reumah, exalted. M=D Tebach, slaughter. nU_, Gacham,
brand. vtJm_  Tachash, badger or seal.'=n' Mfa'aka.ah; r. press, crusAh.
~XXII.  1. And it came to pass after these thlins, that the
God tempted Abraham, and said unto him, Abrahaai. And he
said, Here I am.  2. And he said, Take now thy son, tline
only one, whom thou lovest, Isaac, and get thele into the land
of M{oriah; and offer him there a burnt-offering upon one of
the hills of which I will tell thee.  3. And Abraham rose up
early in the morning, and saddled his ass, and fook two of his
lads witlh him, and Isaac his son; and clave the wood for a
burnt-offering, and rose up, and went unto the place of which
the God had told him.
4. On the third day then Abraham  lifted up his eyes, and
saw the place afar off.  5. And Abraham said unto his lads,
Abide ye here with the ass, and I and thle lad will go yonder;
and we will worship and return unto you.  6. And Abraham




GEN. XXII.                   337
took the wood of the burnt-offering, and laid upon Isaac his
son; and he took in his hand the fire and the knife: and they
went both of them together. 7. And Isaac said unto Abraham
his father, and he said, 3My father. And he said, Here am I,
my son. And he said, Behold the fire and the wood; and
where is the sheep for a burnt-offering. 8. And Abraham said,
God will provide himself the sheep for a burnt-offering, my
son: so they went both of them togather. 9. And they came
to the place of which the God had told him; and Abraham
built there an altar, and put on the wood; and he bound Isaac
his son, and laid hlim on the a,ltar upon the wood. 10. And
Abraham stretched forth his hand, and took the knife to slay
his son.
11. And the angel of the LouD called unto him out of heaven,
and said, Abrabham, Abraham. And he said, Here am IL  12.
And he said, Lay not thy hand upon the lad, neither do anything unto him: for now I know that thou fearest God, and
hast not withheld thy son, thine only one, from me.' 13. And
Abrahara lifted up his eyes and looked, and, lo, a ram behind,
caught in tle thicket by his horns; and Abraham went and
took the ram, and offered him for a burnt-offering instead of
his son. 14. And Abraham  called the name of that place
Jehovah-jireh: as it is said to-day, In the mount of the LORD
he is seen.
15. And the angel of the LocD called unto Abraham a second
time out of heaven, 16. And said, By myself have I sworn,
saith the LouRD because thou hast done this thing, and hast
not withheld thy son, thine only one; 17. That bless, bless
thee will I, and multiply, multiply will I thy seed, as the stars
of heaven, and as the sand which is upon the seashore; and
thy seed shall possess the gate of his enemies. 18. And blessed
in thy seed shall be all the nations of the eartlh; because thou
hast obeyed my voice. 19. So Abraham returned unto his
lads; and they rose up and wenlt together to Beer-sheba; and.
Abraham dwelt at Beer-sheba.          ~T 22.
43




338                  ABRAHAM PROVED.
20. And it came to pass after these things, that it was told
Abraham, saying, Behold Milkah, she also hath borne children
unto Nahor thy brother.  21. Uz his first-born, and Buz his
brother, and Kemuel the father of Aram.  22. And Kesed
and Hazo and Pildash and Jidlaph and Bethuel.  23. And
Bethuel begat Rebekah: these eight bare Milkah to Nahor,
Abraham's brother.  24. And his concubine, whose name was
Reumah, she also bare Tebah and Gaham  and Tahash and
Maakah.                       5 ~~T~ 23.
The grand crisis, the crowning event in the history of Abraham,
now takes place. Every needful preparation has been made for it.
He has been called to a high and singular destiny. W~ith expectant
acquiescence he has obeyed the call. By the delay in the fulfilment
of the promise, he has been taught to believe in the Lord on his simple
word. Hence, as one born again, he has been taken into covenant
with God. HIe has been commanded to walk in holiness, and circumcised in token of his possessing the faith which purifieth the heart.
He has become the intercessor and the prophet. And he has at length
become the parent of the child of promise. He has now something of
unspeakable worth, by which his spiritual character may be thoroughly
tested. Since the hour in which he believed in the Lord, the features
of his resemblance to God have been shining more and more through
the darkness of his fallen nature - freedom of resolve, holiness of walk,
interposing benevolence, and paternal affection. The last prepares the'way for the highest point of moral likeness.
1-19. God tests Abraham's unreserved obedience to his will. Tlhe
God. The true, eternal, and only God, not any tempter to evil, such
as the serpent or his own thoughts.  Temopted Abralhra. To tempt is
originally to try, prove, put to the test. It belongs to the dignity of a,
moral being to be put to a moral probation. Such assaying of the
will and conscience is worthy both of God the assayer, and of man the
assayed. 2. Ti7ne only one. The only one born of Sarah, and heir,of the promise.  Whom thou lovest. An only child gathers round it
-all the affections of the parent's heart.  Th/e land of loriah. This,term, though applied in 2 Chron. iii. 1 to the mount on which the
temple of Solomon was built, is here the name of a country, containing,
it may be, a range of mountains or other notable place to which it was




GEN. XXII.                       339
specially appropriated. Its formation and meaning are very doubtful,
and there is nothing in the context to lend us any aid in its explanation.
It was evidently known to Abraham before he set out on his present
journey. It is not to be identified with MlIoreh in Gen. xii. 6, as the
two names occur in the same document, and, being different in form,
they naturally denote different things. Moreh is probably the name
of a man. Mioriah probably refers to some event that had occurred
in the land, or some characteristic of its inhabitants. If a derivative,
like r. b poriah, fruitful, it may mean the land of the rebellious, a
name not inapposite to any district inhabited by the Kenaanites, who
were disposed to rebellion themselves (Gen. xiv. 4), or met with rebellion from the previous inhabitants. If a compound of the divine
name, Jab, whatever be the other element, it affords an interesting
trace of the manifestation and worship of the true God under the name
of Jah at some antecedent period. The land of Moriah comprehended
within its range the population to which Melkizedec ministered as
priest.
And offer him for a burnt-offering. Abraham must have felt the
outward inconsistency between the sacrifice of his son, and the promise
that in him should his seed be called. But in the triumph of faith he
accounted that God was able to raise him up, even from the dead.
On no other principle can the prompt, mute, unquestioning obedience
of Abraham be explained. Human sacrifice may have been not unknown; but this in no way met the special difficulty of the promise.
The existence of such a custom might seem to have smoothed away
the difficulty of a parent offering the sacrifice of a son. But the moral
difficulty of human sacrifice is not so removed. The only solution
of this, is that which the case itself actually presents; namely, the
divine command. It is evident that the absolute Creator has by right
entire control over his creatures. He is no doubt bound by his eternal
rectitude to do no wrong to his moral creatures. But the creature in
the present case has forfeited the life that was given, by sin. And,
moreover, we cannot deny that the Almighty may, for a fit moral purpose, direct the sacrifice of a holy being, who should eventually receive
a due recompense for such a degree of voluntary obedience. This
takes away the moral difficulty, either as to God who commands, or
Abraham who obeys. Without the divine command, it is needless to
say that it was not lawful for Abraham to slay his son.
Upon one of the hills of which I-will tell thee. This form of expression clearly shows that AMoriah was not at that time the name of the




340                   ABRAHAM PPOVED.
palrt;cular hill on which the sacrifice was to be offered. It was the
general d&c,ignation of the country in which was the range of hills on
one of which the solemn transaction was to take place. 3. And Abrahcam rose up early in the morning. There is no hesitation or lingering
in the patriarch. If this has to be done, let it be done at once.
4-10. The story is now told with exquisite simplicity.  On the third
dcay. From Beer-sheba to the Shalem of Melkizedec, near which this
hill is supposed to have been, is about forty-five miles. If they proceedced fifteen miles on the first broken day, twenty on the second, and
ten on the third, they would come within sight of the place early on
the third day. Lifited up his eyes. It is scarcely necessary to remind
the reader of the Bible that this phrase does not imply that the place
was above his point of view. Lot lifted up his eyes and beheld all
the vale of Jordan (Gen. xiii. 10), which was considerably below the
position of the observer. 5. And return unto you.  The intimation
that he and the lad would return. may seem to have rested on a dim
presentiment that God would restore Isaac to him even if sacrificed.
But it is more in keeping with the earnestness of the whole transaction
to regard it as a mere concealment of his purpose from his servants.
9. And he bound Isaac his son. There is a wonderful pathos in the
words his son, his father, introduced in the sacred style in this and
similar narratives. Isaac, when the trying moment came, seems to
leave made no resistance to his father's will. The binding was merely
a sacrificial custom. He must have concluded that his father was in
all this obeying the will of God, though he gave him only a distant
hint that it was so. 8. Abraham is thoroughly in earnest in the whole
procedure.
11-14. At this critical moment the angel of the Lord interposes to
prevent the actual sacrifice. 12. Lay not thy hand upon the lad.
Here we have the evidence of a voice from heaven that God does not
accept of human victims. Man is morally unclean, and therefore unfit
for a sacrifice. He is, moreover, not in any sense a victim, but a
doomed culprit, for whom the victim has to be provided. And for a
typical sacrifice that cannot take away, but only shadow forth, the efficacious sacrifice, man is neither fit nor necessary. The lamb without
blemish, that has no penal or protracted suffering, is sufficient for a
symbol of the real atonement. The intention, therefore, in this case
was enough, and that was now seen to be real. Now kIlnow that thou
fearest God. This was known to God antecedent to the event that
demonstrated it. But the original I have known denotes an eventual




GEN. XXII.                       341
knowing, a discovering by actual experiment; and this observable probation of Abraham was necessary for the judicial eye of God, who is
to govern the world, and for the conscience of man, who is to be instructed by practice as well as principle.  Tzhou hast not withheld thy
son from me. This voluntary surrender of all that was dear to him,
of all that he could in any sense call his own, forms the keystone of
Abraham's spiritual experience.  He is henceforth a tried man.
13, 14. A ram behind. For "behind" we have "one" in the Samaritan, the Septuagint, Onkelos, and some MSS. But neither a
"single ram " nor a" certain ram " adds anything suitable to the sense.
We therefore retain the received reading. The voice from heaven
was heard from behind Abraham, who, on turning back and lifting up
his eyes, saw the ram. This Abraham took and offered as a substitute
for Isaac. Both in the intention and in the act he rises to a higher
resemblance to God. He withholds not his only son in intent, and yet
in fact he offers a substitute for his son.  14. Jehovah-jireh, the Lord
will provide, is a deeply significant name. He who provided the ram
caught in the thicket will provide the really atoning victim of which
the ram was the type. In this event we can imagine Abraham seeing
the day of that preeminent seed who should in the fulness of time
actually take away sin by the sacrifice of himself. In the mount of
the Lord he will be seen. This proverb remained as a monument of
this transaction in the time of the sacred writer.  The mount of the
Lord here means the very height of the trial into which he brings his
saints. There he will certainly appear in due time for their deliverance.
15-19. Abraham has arrived at the moral elevation of self-denial
and resignation to the will of God, and that, in its highest form.
The angel of the Lord now confirms all his special promises to him
with an oath, in their amplest terms. An oath with God is a solemn
pledging of himself in all the unchangeableness of his faithfulness
and truth, to the fulfilment of his promise. The multitude of his seed
has a double parallel in the stars of heaven and the sands of the
ocean. They are to possess the gate of their enemies; that is, to be
masters and rulers of their cities and territories. The great promise,
and blessed in thy seed shall be all the nations of the earth, was first
given absolutely without reference to his character. Now it is confirmed to him as the man of proof, who is not only accepted as righteous, but proved to be actually righteous after the inward manl; because
t]ouz hast obeyed my voice (Gen. xxvi. 5).  The reflexive form of the




342                   ABRAHAM PROVED.
verb signifying to bless is here employed, not to denote emphasis, but
to intimate that the nations, in being blessed of God, are made willing
to be so, and therefore bless themselves in Abraham's seed. In hearing this transcendent blessing repeated on this momentous occasion,
Abraham truly saw the day of the seed of the woman, the seed of
Abraham, the Son of man. We contemplate him now with wonder as
the man of God, manifested by the self-denying obedience of a regenerate nature, intrusted with the dignity of the patriarchate over a holy
seed, and competent to the worthy discharge of all its spiritual functions.
With the nineteenth verse of this chapter may be said to close the
main revelation of the third Bible given to mankind, to which the
remainder of this book is only a needful appendix. It includes the
two former Bibles or revelations, - that of Adam and that of Noah;
and it adds the special revelation of Abraham.  The two former applied directly to the whole race; the latter directly to Abraham and
his seed as the medium of an ultimate blessing to the whole race.
The former revealed the mercy of God offered to all, which was the
truth immediately necessary to be known; the latter reveals more
definitely the seed through whom the blessings of mercy are to be
conveyed to all, and delineates the leading stage in the spiritual life of
a man of God. In the person of Abraham is unfolded that spiritual
process by which the soul is drawn to God. He hears the call of
God and comes to the decisive act of trusting in the revealed God of
mercy and truth; on the ground of which act he is accounted as righteous. IIe then rises to the successive acts of walking with God,
covenanting with him, communing and interceding with him, and at
length withholding nothing that he has or holds dear from him. In
all this we discern certain primary and essential characteristics of the
man who is saved through acceptance of the mercy of God proclaimed
to him in a primeval gospel. Faith in God (ch. xv.), repentance
towards him (ch. xvi.), and fellowship with him (ch. xviii.), are the
three great turning-points of the soul's returning life. They are built
upon the effectual call of God (ch. xii.), and culminate in unreserved
resignation to him (ch. xxii.). With wonderful facility has the sacred
record descended in this pattern of spiritual biography from the
rational and accountable race to the individual and immortal soul, and
traced the footsteps of its path to God.
The seed that was threatened to bruise the serpent's head is here
the seed that is promised to bless all the families of the earth. The




GEN. XXIII.                     343
threefold individuality in the essence of the one eternal Spirit, is adumbrated in the three men who visited the patriarch, and their personal
and practical interest in the salvation of man is manifested, though the
part appropriated to each in the work of grace be not yet apparent.
M:Ieanwhile, contemporaneous with Abraham are to be seen men
(Melkizedec, Abimelek) who live under the covenant of Noah, which
was not abrogated by that of Abraham, but only helped forward by
the specialities of the latter over the legal and moral difficulties in the
way to its final and full accomplishment. That covenant, which was
simply the expansion and continuation of the Adamic covenant, is still
in force, and contains within its bosom the Abrahamic covenant in its
culminating grandeur, as the soul that gives life and motion to its
otherwise inanimate body.
20-24. This family notice is inserted as a piece of contemporaneous
history, to explain and prepare the way for the marriage of Isaac..il'kah, she also, in allusion to Sarah, who has borne Isaac. So far as
we know, they may have been sisters, but they were at all events sistersin-law. The only new persons belonging to our histoy are Bethuel and
Rebekah. Uz, Aram, and Kesed are interesting, as they show that
we are in the region of the Shemites, among whom these are ancestral names (Gen. x. 23, xi. 28). Buz may have been the ancestor of
Elihu (Jer. xxv. 23; Job xxxii. 2). 31aakah may have given rise to
the tribes and land of Maakah (Deut. iii. 14; 2 Sam. x. 6). The other
names do not again occur. And his concubine. A concubine was a
secondary wife, whose position was not considered disreputable in the
East. Nahor, like Ishmael, had twelve sons, - eight by his wife, and
four by his concubine.
XLIX. DEATH OF SARAH.- Gen. xxiii.
2.'_s ry_.s, Qirjath-arba', city of Arba. 2nb, Arba', four.
8. pr: N'Ephron, of the dust, or resembling a calf. ~r:, Tsochar,
whiteness.
9. n}~~_, Makpelah, doubled.
XXIII.  1. And the life of Sarah was a hundred and twenty
and seven years, the years of the life of Sarah.  2. And Sarah




344                 DEATH OF SARAH.
died in Kirjath-arba, this is iebron, in the land of Kenaan:
and Abraham went to mourn for Sarah, and to weep for her.
3. And Abraham rose up from before his dead, and spake
unto the sons of Heth, saying, 4. A stranger and a sojourner
am I with you: give me a possession of a burying-place with
you, and let me bury my dead out of my sight. 5. And the
sons of Heth answered Abraham, saying unto him, 6. Hear
us, my lord: a prince of God art thlou amoig us: in the
choice of our sepulchres bury thy dead; none of us shall withhold his sepulchre from  thee to bury thy dead. 7. And
Abraham  stood up, and bowed himself to the people of the
land, to the sons of Heth. 8. And he spake with them, saying, If it be your mind that I should bury my dead out of my
sight, hear me, and treat for mnc with Ephron tile son of Zohar.
9. And he shall give me the cave of AMakpelah, which he hath,
which is in the end of' his field: for the full silver shall he
give it me among you, for a possession of a burying-place.
10. And Ephron was sitting among thle sons of Heth; and
Ephron the Hittite answered Abraham in the ears of the sons
of Heth, before all that went in at the gate of his city, saying,
11. Nay, my lord, hear me; the field give I thee, and the
cave that is therein, to thee I give it; ill the sight of tile sons
of my people give I it thee: bury thy dead. 12. And Abraham bowed himself before the people of tile land.  13. And
he spake unto Ephron in the cars of the people of the land,
saying, But if tllon wilt, hear mnc: I give silver for the field;
take it of me, and let me bury my dead there. 14. And Epihron answered Abraham, saying unto him,   15. My lord, hear
me: the land is four hundred shekels of silver; between me
and thee what is that? bury, then, thly dead. 16. And Abraham  hearkened unto Ephron; and Abraham  weighed the
silver, which he had named in the ears of the sons of Heth,
four hunidred shekels of silver current with the merchant.
17. Then was made sure thle field of Ephron, which was in
{Makpelah, which was before lamre, tlhe field and the cave




GEN. XXIII.                       345
which was therein, and all the trees which were in the field,
that were in all its border round about,  18. Unto Abrahaml
for a possession in the sight of the sons of Heth, among all
that went in at the gate of his city.  19. And after tllis Abraham buried Sarah his wife ill the cave of the field of Makpelah,
before Maanre, this is Hebron, in the land of Kenaan.  20.
Then was made sure the field, and the cave that is therein,
unto Abraham  for a possession of a burying-place, from the
sons of Heth.                       ~ 33.
The death and burial of Sarah are here recorded. This occasions
the purchase of the field of Makpelah, in the cave of which is her sepulchre.
1, 2. Sarah is the only woman whose age is recorded in Scripture.
She meets with this distinction as the wife of Abraham and the mother
of the promised seed. A h]cundred and twenty and seven yIears, and
therefore thirty-seven years after the birth of her son.  in Kiriatharba. Arba is called the father of Anak (Jos. xv. 13, xxi. 11); that
is, of the Anakim or Bene Anak, a tall or gigantic tribe (Num. xiii.
22, xxviii. 33), who were subsequently dispossessed by Kaleb.  The
Anakim were probably Ilittites.  Abrahan had been absent from Hebron, which is also called Mamre in this very chapter (v. 17, 19), not
far from forty years, though he appears to have still kept up a connection with it, and had at present a residence in it. During this interval
the sway of Arba may have commenced. lb the land of Kenaan, in
contradistinction to Beer-sheba in the land of the Philistines, where we
last left Abraham.  Abraham went to mtourn for Sarah, either from
Beer-sheba or some out-field where he had cattle pasturing.
3-16. Abraham purchases a burying-ground in the land.  The sons
of Heth. These are the lords of the soil. 4. A stranger and a sojourner.  He is a stranger, not a IHittite; a sojourner, a dweller in the
land, not a mere visitor or traveller. The former explains why he has
no burial-ground; the latter, why he asks to purchase one. _Bury may
dead out of my sight. The bodies of those most dear to us decay, and
must be removed from our sight. Abraham makes his request in the
most general terms. 5, 6. In the somewhat exaggerated style of Eastern courtesy, the sons of Heth reply, Hear us, ny lord. One speaks
for all; hence the change of number. "v Ty lord " is simply equivalent




346                    DEATH OF SARAH.
to our Sir, or the German mein Herr. A prince of God in those
times of simple faith was a chief' notably favored of God, as Abraham
had been in his call, his deliverance in Egypt, his victory over the
kings, his intercession for the cities of the vale, and his protection in
the court of Abimelek.  Some of these events were well klnown to the
EIittites, as they had occurred while he was residing among them.
7-9. Abrahlam now makes a specific offer to purchase the field of
M, akpelah from Ephron the son of Zohar.  Teat for me, - deal, use
your influence with him.  Abraham  approaches in the mest cautious
manner to the individual witbh whom he wishes to treat.  The cave of
zfJcepelah. The blrial of the dead in caves, natural and artificial, was
customary in this Eastern land.  The field seems to have been called
2Makpelah (doubled) from the double form of the cave, or the two
caves perllhaps communicating' with each other, which it coontained.
For the fadl silver.  Silver seems to have been the current medium of
conmmerce at this time.  God was known, and mentioned at an earlier
period (Gen. ii. 11; xiii. 2). A possession of a buryinzg-ground. We
learn from this passage that property in land had been established at
this time. 3:Much of the country, however, must have been a common,
or unappropriated pasture ground.
10-16. The transaction now comes to be between Abraham  and
Ephron.  Was sitting.  The sons of Heth were seated in council,
and Ephron anmong them.  Abrahalm   seenms to have been seated
also; for he stood up to make his obeisance and request (v. 7).  Before all that went in at the gate of his city.  The conference was
public.  The place of session for judicial and other public business
was the gate of the city, which was common ground, and where men
were constantly going in and out. Iis city.  This implies not that he
was the king or chief, but simply that he was a respectable citizen.
If Hebron was the city of the Hittites here intended, its chief at the
time seems to have been Arba.  11. Thze fJeld gie Ithee. Literally,
have I given thee, -  what was resolved upon was regarded as done.
In the sight of the sons of my people.  This was a putlic declaration or deed before many witnesses. HIe offers the field as a gift,
with the Eastern understanding that the receiver would make an ample recompense.  This mode of dealing had its origin in a genuine
good-will, that was prepared to gratify the wish of another as soon as it
was made known, and as far as it was reasonable or practicable. The feeling seems to lave been still somewhat fresh and unaffected in the time
of Abraham, though it has degenerated into a mere form of courtesy.




GEN. XXIII.                       347
13. If thou wilt, hecar me. The language is abrupt, being spoken
in the haste of excitement. I give silver.  "I have given " in the
original; that is, I have determined to pay the full price. If the Eastern giver was liberal, the receiver was penetrated with an equal sense
of the obligation conferred, and a like determination to make an
equivalent return.  10. The land is four hundred shekels.  This
is the familiar style for "the land is worth so much."  The shekel is
here mentioned for the first time. It was originally a weight, not a
coin. The weight at least was in common use before Abraham. If the
shekel be nine pennyweights and three grains, the price of the field
was about forty-five pounds sterling.  16. And Abraham weighed.
It appears that the money was uncoined silver, as it was weighed.
(current with the merchant.  The Kenaanites, of whom the Hittites
were a tribe, were among the earliest traders in the world. The
merchant, as the original imports, is the traveller who brings the wares
to the purchasers in their own dwellings or towns. To him a fixed
weight and measure were necessary.
17-20. The completion of the sale is stated with great formality
in two verses. No mention is made of any written deed of sale.
Yet Abraham, Isaac, and Jacob remained in undisturbed possession of
this burial-ground. Undisputed tenure seems to have been acknowledged as a title.  19. The burial of' Sarah is then simply noted.
20. The validity of Abraham's title is practically evinced by the
actual burial of Sarah, and is recited again on account of the importance of the fact.
This chapter is interesting as containing the first record of mourning for the dead, of burial, of property in land, of purchase of land,
of silver as a medium  of purchase, and of a standard of weight.
MIourning for the dead was, no doubt, natural on the first death.
Burial was a matter of necessity, in order, as Abraham says, to remove the body out of sight, as soon as it was learned by experience
that it would be devoured by beasts of prey, or become offensive by
putrefaction. To bury or cover it with earth was a more easy and natural process than burning, and was therefore earlier and more general.
Property in land was introduced where tribes became settled, formed
towns, and began to practise tillage. Barter was the early mode of
accommodating each party with the articles he needed or valued.
This led gradually to the use of the precious metals as a " current"
medium of exchange - first by weight, and then by coins of a fixed
weight and known stamp.




348               MARRIAGE OF ISAAC.
The burial of Sarah is noted because she was the wife of Abraham
and the mother of the promised seed. The purchase of the field is
worthy of note, as it is the first property of the chosen race in the
promised land.  Hence these two events are interwoven with the
sacred narrative of the ways of God with man.
L. MARRIAGE OF ISAAC. - Gen. xxiv.
26. Vpi bow the head. riIit~ bow the body.
T -: I29. 1:  Laban, white.
XXIV.  1. And Abraham  was an old man, far gone in
days: and the LORD had blessed Abraham in all things. 2.
And Abraham said unto his servant, the elder of his house,
that ruled over all that he had, Put now thy hand under my
thigh,  3. And I will make thee swear by the LORD God of
heaven, and God of the earth, that thou shalt not take a wife
unto my son of the daughlters of the Kenaanite, among whom
I dwell. 4. But unto my land and to my kindred shalt thou
go, and take a wife unto my son Isaac. 5. And the servant
said unto 1him, Miayhap the woman will not wish to come after
me to this land'c: must I needs bring back thy son unto the
land whence thou camnest. 6. And Abraham said unto him,
Beware thou, that thou bring not back my son thither. 7.
The LoilD God of heaven, who took me from my father's house,
and from the land of my kindred, and who spake unto me,
and who sware unto me, saying, Unto thy seed will I give this
land, he shall send his angel before thee, and thou shalt take
a wife for my son thence. 8. And if the woman do not wish
to come after thee, then thou shalt be clear from this my oath:
only my sonl bring not back thither. 9. And the servant put
his hand under the thigh of Abraham his master, and sware
to himl concerning th;is matter.
180. And the servant took ten camels of the camels of his




GEN. XXIV.                   31t
master, and went, and all the best belonging to his master in
his hand; and he arose and went to Aram of the two rivers,
to the city of Nahor. 11. And he made the camels kneel
down without the city by a well of water, at the time of evening, the time when the maidens that draw water come out.
12. And he said, O LORD, God of my master Abraham, open
the way before me to-day, and show kindness unto my master
Abraham. 13. Here am I standing by the well of water;
and the daughters of the men of the city are coining out to
draw water. 14. And let it come to pass, that the damsel to
whom I shall say, Let down now thy pitcher that I maty drink,
and she shall say, Drink, and also to thy camels will I give
drink, the same hast thou adjudged to thy servant Isaac; and
thereby shall I know that thou hast shown kindness unto my
master.
15. And it came to pass that he had not yet done speaking,
and, lo, Rebekah came forth, who was born to Bethuel, son of
M3ilkah, the wife of Nahor, Abraham's brother, and her pitcher
upon her shoulder. 16. And the damsel was very fair to
look upon, a virgin, and no man had known her; and she
went down to the well and filled her pitcher and came up.
17. And the servant ran to meet her, and said, Let me now
drink a little water out of thy pitcher. 18. And she said,
Drink, my lord; and she hasted, and let dowin her pitcher
upon her hand and gave him drink. 19. And she had done
giving him drink; and she said, Also for thly camels will I
draw until they have done drinking. 20. And she hasted,
and emptied her pitcher into the trough, and ran again unto
the well to draw, and drew for all his camels. 21. And the
man wondered at her, holding his peace, to wit, whether the
LORD had prospered his way or not.
22. And it came to pass, as the camels had done drinking,
that the man took a ring of gold, a beka in weight, and two
bracelets for her hands, ten of gold in weight, 23. And said,
whose daughter art thou? tell me now: is there in thy father's




350               MARRIAGE OF ISAAC.
house room for us to lodge in? 24. And she said unto him,
I am the daughter of Bethuel, the son of Milkall, whom she
bare unto Nahor. 25. And she said unto him, Both straw
and provender enough we have, and room to lodge in. 26.
And the man bowed his head, and worshipped the LORD. 27.
And he said, Blessed be the LORD, God of my master Abraham,
who hath not withdrawn his mercy and his truth fronm my
master; when I was inl the way, the LORD led me to the house
of my master's brethren. 28. And the damsel ran, and told
her mother's house according to all these words.
29. And Rebekah had a brother, and his name was Laban:
and Laban ran to the man without, unto the well. 30. And
it came to pass, when hle saw the ring and the bracelets on
his sister's hands, and when he heard the words of Rebekah
his sister, saying, Thus spake the man unto me, that he went
unto the man, and, lo, he was standing by the camels at the
well. 81. And he said, Conle in, thou blessed of the LORDn;
wherefore standest thou without? and I have prepared the
house and a place for the camels. 32. And the man went
into the house; and he ungirded the camels, and gave straw
and provender to the camels, and water to wash his feet, and
the men's feet that were with him. 33. And lie set before
him to eat: and he said, I will not eat till I have told mine
errand. And he said, Speak on.
34. And he said, I am Abraham's servant. 35. And the
LORD hath blessed my master much, and he has become great:
and he gave him flocks and herds, and silver and gold, and
men-servants and maid-servants, and camels and asses. 36.
And Sarah, my master's wife, bare a son to my master after
her old age; and he hath given unto him all that he hath.
87. And my master made me swear, saying, Thou shalt not
take a wife to my son of the daughters of the Kenaanite, in
whose land I dwell. 88. But unto my father's house shalt
thou go and to my kindred, and take a wife for my son. 89.
Alnd I said unto my master, lMayhap the woman will not come




GEN. XXIV.                   351
after me. 40. And he said unto me, Tlhe LORD before whom
I walk, will send his angel with thee, and prosper thy way;
and thou shalt take a wife for my son from my family, and
from ily father's house. 41. Then shalt thou be clear from
my oath, when thou goest to my family; and if they give thee
not, thou shalt be clear fronm my oath. 42. And I came this
day unto the well, and said, O LORD, God of my master Abraham, if now thou do prosper my way which I go, 43. Lo, I
stand at the well of water, and let it come to pass, that the
maiden coming forth to draw to whom I say, Let me drink
now a little water out of thy pitcher, 44. And she says to me,
Both thou drink, and for thy camels I will draw, the same be
the woman whom the LORD hatll adjudged to my master's son.
45. I had not yet done speaking in my heart, and, lo, Rebekah
came forth, and her pitcher on her shoulder; and she went
down unto the well and drew; and I said unto her, Let me
now drink. 46. And she hasted, and let down her pitcher
from upon her, and said, Drink, and also to thy camels will I
give drink; and I drank, and she made the camels drink also.
47. And I asked her, and said, whose daughter art thou?
And she said, the daughter of Bethuel, Nahor's son, whom
Milkall bare unto him: and I put the ring upon her face, and
the bracelets upon her hands. 48. And I bowed my head,
and worshipped the LORD, and blessed the LORD, God of my
master Abraham, who had led me in the way of truth to take
the daughter of my master's brother for his son. 49. And
now, if ye will do kindness and truth to my master, tell me;
and I will turn to the right hand or to the left. 50. And
Laban and Bethluel answered and said, The thing proceedeth
from the LORD; we cannot speak unto thee bad or good. 51.
Belhold, Rebekah is before thee; take her and go, and let her
be wife to thy master's son, as the LORD hath spoken. 52. And
it came to pass, when Abraham's servant heard their words,
he bowed to the earth to the LORD. 53. And the servant
brought forth jewels of silver, and jewels of gold, and raiment,




352                MARRIAGE OF ISAAC.
and gave to Rebekah; and precious things gave lie to her
brother and to her mother.  54. And they ate and drank, he
and the men that were with him, and tarried all night; and
they rose up in the morning, and he said, Send me away unto
my master. 55. And her brother and her mother said, Let
the dnamsel abide with us a few days, at the least ten; after
that she shall go. 56. And he said unto them, Hinder me
not, seeing the LORD hath prospered my way; send me away,
that I may go to my master. 57. And they said, We will call
the damsel and inquire at her mouth. 58. And they called
Rebekah, and said unto her, Wilt thou go with this man?
And she said, I will go. 59. And they sent away Rebekah
their sister, and her nurse, and Abraham's servant and his
men. 60. And they blessed Rebekah, and said unto her, Our
sister, be thou mother to thousands of myriads, and let thy
seed possess the gate of those that dhlate them. 61. And Rebekah arose, and her damsels, and they rode upon the camels,
and went after the man: and the servant took Rebekah and
went his way.
62. And Isaac went from the way to Beer-lahai-roi; for he
was dwelling in the land of the south.  63. And Isaac came
out to meditate in the field at eventide: and he lifted up his
eyes and saw, and behold the camels were coming.  64. And
Rebekah lifted up her eyes and saw Isaac, and she lighted off
the camel. 65. And she said unto the servant, Who is this
man that walketh in the field to meet us? And the servant
said, This is my master.  And she took the veil and covered
herself.  66. And the servant told Isaac all tlhings that he had
done. 67. And Isaac brought her unto Sarah his mother's
tent, and took Rebekah and she became his wife, and he loved
her; and Isaac was comforted after his mother.
In this circumstantial account of the marriage of Isaac, we have a
beautiful picture of ancient manners in the East, the living original of
which the present customs of that cradle of mankind are a striking copy.




GEN. XXIV.                        353
1-9. Abraham binds the chief servant of his house to seek a wife
for his son Isaac amaong his kindred.  1. The first movement in this
mnatrimonial arrangement is on the part of the father, who does not
consult his son, but the chief manager of his household affairs.  Abraham is now a hundred and forty years of age, and Sarah has been
three years dead.  Isaac seems to have been of an easy, sedate turn of
mind, and was not in circumstances to choose a partner for life such
as his father would approve.  The promise of a numerous offspring
by the son of Sarah is before the mind of the patriarch.  All these
considerations impel him to look out for a suitable wife for his son, and
the blessing of the Lord encourages him to proceed.  2. The person
whom Abraham intrusted with this delicate task has a threefold desigonation.  First, he is his servant or minister.  Secondly, he is the
old man, ancient, or elder of his house.  Here the term  elder approaches its official signification.  In early times age was taken into
account, along with good conduct and aptitude, as the qualification for
services of trust.  Thirdly, he ruled over all that he had. He was
therefore a mater    well as a minister. If this be Eliezer of Damascus (Gen. xv. 2), he was the steward of Abraham before the birth
of Ishmael fifty-four years ago.  FUnder my thigh7.  The thigh was the
seat of generative power, and the region of sacramental consecration,
and to put the hand under the thigh was to acknowledge and pledge
obedience to him who requires the oath.
3, 4. The appeal is to God as Jehovah, God of heaven and cod of
the earth.  Jehovah is the personal name of God, which is properly
used by those who are in fellowship with him. He is the Author of all
being, and therefore of heaven and earth; and hence the arbiter of
the destiny of the oath-taker, both in spiritual and material things,
both in this life and in that which is to come. _iNot of the daughters of
the Kenaanite, a race sinking fast into ungodliness and unrighteousness, doomed to extirpation, to whom the promised seed is to succeed.
The kindred of Abraham were Shemites, Hebrews, and still retained
some knowledge of the true God, and sorene reverence for him and his
will.  5-8. The experienced elder of Abraham's house does not wish
to bind himself by an oath to that which it may be impossible to fulfil.
He makes the supposition of the unwil!ingness of the bride whom he
may select, and obtains a quittance from  his oath in that case. The
patriarch, however, charges him not to bring his son back to the land;
of his fathers, and expresses his confidence in the God of promise,
that he will direct his servant to the suitable wife for his son. His,
45




354                  MARRIAGE OF ISAAC.
angel (Gen xvi. 7). This is the Lord in the function of an angel or
messenger opening the way for the servant of Abraham. I-le does
not make any appearance to the servant, though a superintending
Providence is strikingly displayed in the whole affair. 9. The faithful
elder now understands and takes the required oath.
10-14. He proceeds on his journey.  Took ten camels. These are
designed for conducting the bride and her companions home to his
master. AIll the best belonging to his master in his hand. This refers
to the presents for the bride and her friends, and to the accominodations for her comfort on the journey. Aram-Naharaim. Aram was
an extensive area, embracing not only the country west of the Frat
and north of Palestine, but the northern part of Mesopotamia, or the
country between the Frat and the Dijlah. The latter region is for
the sake of distinction called Aram of the two rivers. It did not include the southern part of Mesopotamia, which was called Shinar
(Gen. xi. 2), and probably extended only to the Chaboras, Khabour.
The part of it in which Haran was situated was called.Padan-aram
(Gen. xxviii. 2).  The city of N2ahor. It is probable that Nahor accompanied his father, Terah, to liaran (Gen. xi. 31). If not, he must
have followed him very soon.
11..lciade the camels kneel, for repose.  The time when the maiclens
that draw water come out. The evening was the cool part of the
day. The simple maidens of primitive days attended personally to
domestic afiairs.  The experienced steward might therefore naturally
expect to see the high-born damsels of the land at the public well,
*which had probably given rise to the neighboring town. 12-14.
The prayer of the aged servant is conceived in a spirit of earnest,
childlike faith. The matter in hand is of extraordinary importance.
A wife is to be found for the heir of promise. This was a special concern of God, and so the single-hearted follower of Abraham makes it.
HIe takes upon himself the choice of a maiden among those that come
to draw, to whom he will make the request of a particular act of kindness to a stranger, and he prays God that the intended bride may be
knovwn by a ready compliance with his request. The three qualifications, then, in the mind of the venerable domestic for a bride for his
master's son, are a pleasing exterior, a kindly disposition, and the'approval of God.
15-21. The: answer is immediate and direct. He had not yet done
speaking, when the Aanswer came. A damsel veryfair to look upon,
satisfying the taste of the old man, appears.  He thereupon prefers




GEN. XXIV.                        355
his request, with which she promptly complies. The old man waits in
wonder and silence to see if the Lord's approval will follow.
22-28. Rebekah makes herself known in reply to his inquiries. A
ring of gold. The single ring was worn in the nose, the side cartilage
of whi'h was pierced for the purpose. This is a custom of the East.
A beka was half a shekel, somewhat less than a quarter of an ounce.
Ten of gold in weight. Ten bekas would be about two ounces and a
quarter. If shekels, however, be understood, the weight will be double.
These were merely a reward for her kindness and courtesy to a stranger. Two questions are now asked by the stranger, - the one relating
to her kindred, and the other to the means and the inclination they
had to entertain a stranger, when inns were not yet in existence. She
announces herself to be the daughter of his master's nephew, and assures him of the requisite accommodation.
26, 27. Bowed his head and worshipped.  The bowing of the head
and of the body are here combined to indicate the aged servant's deep
thankfulness' for the guidance of the Lord. 27. The utterance of the
mouth accompanies the  external gesture of reverence.  28. Her
mother's house; those who were in the department of the females.
We may imagine with what excitement and alacrity Rebekah would
communicate the extraordinary intelligence.
29-33. The reception of Abraham's servant. Laban now comes
on the scene. He is ready to run with his sister to find the man, and
invite him, as a matter of course, to his father's house. 30.  When he
saw the ring. The presents to his sister assure him that this is the
envoy of some man of wealth and position. 31. Thou blessed of the
Lord.  The name of Jehovah was evidently not unfamiliar to Laban's
ears. He calls this stranger " blessed of Jehovah," on account of his
language, demeanor, and manifest prosperity. The knowledge and
worship of the living God, the God of truth and mercy, was still retained in the family of Nahor. 32, 33. Being warmly invited, the
man enters the house. And he ungirded the camels. Laban is the
actor here, and in the following duties of hospitality. Tl2e men's feet
that were with him. It comes out here, incidentally, as it was reasonable to infer from the number of camels, that Abraham's steward had a
retinue of servants with him. The crowning act of an Eastern reception is the presenting of food. But the faithful servant must deliver
his message before partaking of the friendly meal.
34-49. The servant's errand told. He explains his business in a
singularly artless and pleasing manner. He then leaves the matter in




356                  MARRIAGE OF ISAAC.
the hands of the family. 36. Given unto him all that he hath.  His
chiidren by Hagar and Keturah were dismissed with portions during
his li'e, and the main bulk of his property was conveyed to Isaac.
50-61. The servant's return with Rebekah. 50, 51. So plain an
interposition of Providence admits of no refusal on the part of those
who revere the Lord. Bethuel now appears as a concurring party.
Laban, as the full brother of Rebekah, has a voice in the disposal of
her hand; but the father only has the power to ratify the contract.
52, 53. The patriarch's servant first bows in acknowledgment to the
Lord, who had now manifested his approval of the choice he had made,
and then proceeds to distribute costly gifts to the bride, and to her
brother and mother.  54. Now at length the thankful guest partakes
of the fare set before him along with his entertainers, and after the
night's repose requests to be dismissed. 55. A few days; perhaps a
week or ten days. The mother and brother naturally plead for a
little time to prepare for parting with Rebekah. They could not
expect the servant, however, to stay months. 57, 58. Inquire at her
mouth. This is the only free choice in the matter that seems to be
given to Rebekah. Her consent may have been modestly indicated,
before her family ratified the contract. It is plain, however, that it
was thought proper that the parents should receive and decide upon a
proposal of marriage. The extent to which the maiden's inclinations
would be consulted would depend very much on the custom of the
country, and the intelligence and good feeling of the parents. In later
times the custom became very arbitrary.  Rebekah's decision shows
that she concurred in the consent of her relatives. 59-61. And her
nurse.  Her name, we learn afterwards (Gen. xxxv. 8), was Deborah. The nurse accompanied the bride as her confidential adviser
and faithful attendant, and died in her service; a beautiful trait of ancient manners. The blessing consists in a boundless offspring, and the
upper hand over their enemies. These are indicative of a thin population, and a comparatively rude state of society. And her damsels.
We here learn, again, incidentally, that Rebekah had more female
attendants than her nurse.
62-67. Isaac receives his bride. He had been at Beer-lahai-roi, the
scene of the interview.of Hagar with the angel of the Lord, -a spot
calculated to awaken thoughts of an overruling Providence.  To meditate. This is a characteristic of Isaac's retiring, contemplative mood.
Abraham was the active, authoritative father; Isaac was the passive,
submissive son. To meditate was to hold converse with his own




GEN. xXV. 1-11.                     357
thoughts, to ponder on the import of that never-to-be-forgotten scene
when he was laid on the altar by a father's hand, and a ram caught in
the thicket became his substitute, and to pour out his soul unto the
God of his salvation. In this hour of his grave reflection comes his
destined bride with her faithful escort upon his view. 64-67. Rebekah lights off the camel. Doubtless the conversation by the way
with the elder of Abraham's house had made her aware of their approach to the residence of her future husband. She concludes at once
that this must be he, and, alighting, asks if it be. On being informed
by the servant that this is his young master, she puts on the veil, which
covers the head, and hangs down gracefully both behind and before.
The aged servant reports the success of his mission, and presents
Rebekah.  Isaac brings his cousin's daughter into the apartments
formerly occupied by his mother, and accepts her as his wife. The
formalities of the interview, and of her presentation to Abraham  as
his daughter-in-law, are all untold. And he loved her. This is the
first mention of the social affections. It comes in probably because
Isaac had not before seen his bride, and now felt his heart drawn
towards her, when she was presented to his view. All things were
evidently done in the fear of God, as became those who were to be
the progenitors of the seed of promise. We have here a description
of the primeval marriage. It is a simple taking of a woman for a wife
before all witnesses, and with suitable feelings and expression of reverence towards God, and of desire for his blessing. It is a pure and
holy relation, reaching back into the realms of innocence, and fit to be
the emblem of the humble, confiding, affectionate union between the
Lord and his people.
LI. THE DEATH OF ABRAHTAM. — Gen. xxv. 1-11.
1. hmn!.  Qeturah, incense.
2. ]?'? Zimran, celebrated in song.  ~?1 Joqshan, fowler. ]ni
MIedan, judge.    l. aidian, one who measures. p~. Jishba.q, he who
leaves. rZ.I Shuach, pit.
3. ~nw'. z Letushim, hammered, sharpened.  ~e    Leunmmim, peoples.
4.,M%,'Ephah, darkness.  n!=r'Epher, dust..tee.'Abida,
father of knowledge. h't  Elda'ah, knowing?




358              THE DEATH OF ABRAHAM.
XXV. 1. And Abraham added and took a wife, and her
name was Keturah.  2. And she bare him  Zimran and Jokshan and Medan and Midian and Ishbak and Shuah.  3.
And Jokshan begat Sbeba and Dedan. And the sons of Dedan were Asshurim  and Letushim  and Leummim.  4. And
the sons of Midian, Ephah and Epher and Henok and Abida
and Eldaah. All these were the children of Keturah. 5. And
Abraham  gave all that he had unto Isaac.  6. And unto the
sons of the concubines, which Abraham  had, gave Abraham
gifts, and sent them away from Isaac his son, while he yet lived
eastward, unto the land of the East.
7. And these are the days of the years of Abraham's life,
which he lived, a hundred and seventy and five years. 8. And
Abraham expired, and died in a happy old age, old and full;
and was gathered to his peoples.  9. And Isaac and Ishmael,
his sons, buried him in the cave of Makpelah, in the field of
Ephron, the son of Zohar the Hittite, which is before Mamre.
10. The field which Abraham purchased of the sons of Heth,
there was buried Abraham, and Sarah his wife. 11. And it
came to pass after the death of Abraham, that God blessed his
son Isaac: and Isaac dwelt at Beer-lahai-roi.    T 25.
Another family is born to Abraham by Keturah, and portioned off,
after which he dies and is buried.
1-6. Added and took a wtfe. According to the laws of Hebrew
composition, this event may have taken place before that recorded in
the close of the previous chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that
Abraham was hindered from taking Keturah in the lifetime of Sarah
by any moral feeling which would not also have hindered him from
taking Hagar. It has been also noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living;
and that Abraham was a very old man at the death of Sarah. But,
on the other hand, it is to be remembered that these sons were in any
case born after the birth of Isaac, and therefore after Abraham was




GEN. XXV. 1-11.                     359
renewed in vital powers. If this renewal of vigor remained after the
birth of Isaac, it may have continued some time after the death of
Sarah, whom he survived thirty-eight years.  His abstinence from any
concubine until Sarah gave him Hagar is against his taking any other
during Sarah's lifetime. His loneliness on the death of Sarah may
have prompted him to seek a companion of his old age. And if this
step was delayed till Isaac was married, and therefore separated from
him, an additional motive would impel him in the same direction. He
was not bound to raise this wife to the full rights of a proper wife,
even though Sarah were dead. And six sons might be born to him
twenty-five years before his death. And if Hagar and Ishmael were
dismissed when he was about fifteen years old, so might Keturah when
her youngest was twenty or twenty-five. We are not warranted, then,
still less compelled, to place Abraham's second marriage before the
death of Sarah, or even the marriage of Isaac. It seems to appear in
the narrative in the order of time.
2. Tile endeavors to ascertain the tribes that descended from these
six sons of Keturah have not been very successful. Zimran has been
compared with Za/3pa/tu (Ptol. vi. 7. 5), situated west of Mecca on the
ired Sea. Jokshan with the Kao'-av'rat(Ptol. vi. 7. 6), and with the
tribe Jakish among the Himyarites in South Arabia. Medan with
Mo8c&va on the east coast of the Aelanitic Gulf. 7Midian is found in two
localities west of the Aelanitic Gulf and east of the Salt Sea. Among
the former, Moses afterwards found refuge. The latter are probably
east of Abraham's residence. Ishbak is compared with Shobek, a
place in Idumaea.  Shuah probably belongs to the same region.  Ile
may be the ancestor of Bildad the Shuhite (Job ii. 11). Of these,
Midian alone appears to be ascertained.  The others may have been
absorbed in that congeries of tribes, the Arabs.
3, 4. Sheba, Dedan, and Asshurim are recurring names (Gen. x. 7,
22, 28), describing other tribes of Arabs equally unknown. The three
sons of Dedan may be traced in the tribe Asir of the south of IHejaz,
the Beni Leits of Hejaz, and the Beni Lam of the borders of Mfesopotamia.  4. Of the sons of Midian, Epha is mentioned in Is. lx. 6 along
with Midian.  Epher is compared with Beni Ghifar in Hejaz, Henok
with Hanakye north of Medinah, Abida with the Abide, and Eldaah
with the Wadaa. These conjectures of Burckhardt are chiefly useful
in showing that similar names are still existing in the country. There
are here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah. If there were any




360               THE DEATH OF ABRAHAM.
daughters, they are not noticed. It is not customary to mention
females, unless they are connected with leading historical characters.
These descendants of Abraham and Keturah are the third contribution
of Palgites to the Jokltanites, who constituted the original element of
the Arabs, the descendants of Lot and Ishmael having preceded them.
All these branches of the Arab nation are descended from H-Jeber.
5, 6. Abraham makes Isaac his heir (Gen. xxiv. 36).  He gives
portions to the sons of the concubines during his lifetime, and sends
them away to the East.  Ishmael had been portioned off long before
(Gen. xxi. 14).  The East is a general name for Arabia, which
stretched away to the southeast and east of the point where Abraham
resided in the south of Palestine. The northern part of Arabia, which
lay due east of Palestine, was formerly more fertile and populous than
now. The sons of Keturah were probably dismissed before they had
any children. Their notable descendants, according to custom, are added
here before they are dismissed from the main line of the narrative.
7-11. The death of Abraham.  His years were a hundred and
seventy-five.  He survived Sarah thirty-eight years, and Isaac's marriage thirty-five.  His grandfather lived a hundred and forty-eight
years, his father two hundred and five, his son Isaac a hundred and
eighty, and his grandson Jacob a hundred and forty-seven; so that his
years were the full average of that period. 8. Expired - breathed his
last.  In a happy old age, in external and internal blessedness (Gen.
xv. 15).  Old and full - having attained to the standard length of life
in his days, and being satisfied with this life, so that he was ready and
willing to depart.  Gathered to his peoples (Gen. xv. 15). To be
gathered is not to cease to exist, but to continue existing in another
sphere. His peoples, the departed families, from whom he is descended,
are still in being in another not less real world. This, and the like
expression in the passage quoted, give the first fact in the history of
the soul after death, as the burial is the first step in that of the body.
9, 10. Laac and Iszmael, in brothlerly co6peration.  Ishmael was
the eldest son, dwelt in the presence of all his brethren, and had a
special blessing.  The sons of Kleturah were far away in the East, very
young, and had no particular blessing. Ishmael is therefore properly
associated with Isaac in paying the last offices to their deceased father.
The burying-place had been prepared before. Its purchase is here rehearsed with great precision as a testimony of the fact. This burialground is an earnest of the promised possession.
11. This verse is an <appendix to the history of Abraham, stating




GEN. XXV. 1-11.                     361
that the blessing of God, which he had enjoyed till his death, now
descended upon his son Isaac, who abode at Beer-lahai-roi.  The general name God is here employed, because the blessing of God denotes
the material and temporal prosperity which had attended Abraham, il
comparison with other men of his day. Of the spiritual and eternal
blessings connected with Jehovah, the proper name of the Author of
being and blessing, we shall hear in due time.
The section now completed contains the seventh of tlhe documents
commencing with the formula, "these are the generations."  It begins
in the eleventh chapter and ends in the twenty-fifth, and therefore
contains a greater number of chapters and amount of matter than the
whole of the preceding narrative.  This is as it should be in a record
of the ways of God with man. In the former sections, things anterior
and external to manl come out into the foreground; they lie at the
basis of his being, his mental and moral birth. In the present section,
things internal to man and flowing from him are brought into view.
These are coincident with the growth of his spiritual nature. The
latter are no less momentous than the former for the true and full
development of his faculties and capacities.
In the former sections the absolute being of GOD is assumed; the
beginning of the heavens and the earth asserted. The reconstruction
of skies and land and the creation of a new series of plants and anim1als are recorded. This new creation is completed by the creating of
man in the image of God and after his likeness. The placing of man
in a garden of fruit trees prepared for his sustenance and gratification;
the primeval command, with its first lessons in language, physics, ethics,
and theology; the second lesson in speaking when the animals are
named; and the separation of man into the male and the female, are
followed by the institutions of wedlock and the Sabbath, the fountainheads of sociality with man and God, the foreshadows of the second
and first tables of the law. The fi-ll of man in the second lesson of
ethics; the sentence of the Judge, containing in its very bosom the
intimation of mercy; the act of fratricide, followed by the general corruption of the whole race; the notices of Sheth, of calling on the name
of Jehovah begun at the birth of Enosh, of Henok who walked with
God, and of Noah who found grace in his sight; the flood sweeping
away the corruption of man while saving righteous Noah; and the
confusion of tongues, defeating the ambition of man, while preparing
for the replenishing of the earth and the liberties of men - these com0~~~~~~~~~~~111




362                THE DEATH OF ABRAHAM.
plete the chain of prominent facts that are to be seen standing in the
background of man's history.  These are all moments, potent elements
in the memory of man, foundation-stones of his history and philosophy.
They cannot be surmounted or ignored without absurdity or criminality.
In the section now completed the sacred writer descends from the
general to the special, from the distant to the near, from the class to
the individual.  I-Ie dissects the soul of a manl, and discloses to our
view the whole process of the spiritual life from the new-born babe to
the perfect man.  Out of the womb of that restless selfish race, from
whom nothing is willingly restrained which they have imagined to do,
comes forth Abram, with all the linealmsents of their moral image upon
him.  The Lord calls him to himself, his mercy, his blessing, and his
service.  IIe obeys the call. That is the moment of his lnew birth.
The acceptance of the divine call is the tangible fact that evinces a new
nature.  Henceforth he is a disciple, having yet much to learn before
he becomes a master, in the school of heavenf  From this time forward
the spiritual predominates in Abram; very little of the carnal appears.
Two sides of his mental character present themselves in alternate
passages, which may be called the physical and the metaphysical,
or the things of the body and the thlings of the soul.  In the former
only the carnal or old corrupt nature somnetimes appears; in the latter, the new nature advances from stage to stage of spiritual growth
unto perfection.  His entrance into thle lanud of promise is followed
by his descent into Egypt, his generous forbearance  in  parting
with Lot, his valorous conduct in rescuing him, and his dignified
demeasnor towards M3elkizedec and the king of Sodom. The second
stage of its spiritual development now presents itself to our view;
on receiving the promise, Fear not, Abiralm: I am thy shield, thly
exceeding great reward, lie believes in the Lord, who counts it to
him for righteousness, and enters into covenant with him.  This is the
first fruit of the new birth, arnd it is followed by the birth of Ishmael.
On hearing the authoritative announcement, I am  God Almighty;
walk before me and be perfect, he performs the first act of that obedience which is the keystone of repentance, by receiving the sign of
covenant, and proceeds to the high functions of holding communion and
making  intercession with God.  These spiritual acts are fllowed by
the destruction of the citie~ of the Jordan vale, with the preservation
of Lot, the sojourninig in Gerar, the birth of Isaac, and the league with
Abimelek.  Thie last great act oi thle spiritual life of Abraham is the




GEN. XXV. 1-11.                     363
surrender of his only son to the will of God, and this again is followed
by the death and burial of Sarah, the marriage of Isaac, and the
second marriage of Abraham.
It is manifest that every movement in the physical and ethical history of Abraham is fraught with instruction of the deepest interest for
the heirs of immortality. The leading points in spiritual experience
are here laid before us. The susceptibilities and activities of a soul
born of the Spirit are unfolded to our view. These are lessons for
eternity. Every descendant of Abraham, every collateral branch of
his family, every contemporary eye or ear-witness, might have profited
in the things of eternity by all this precious treasury of spiritual knowledge. Many of the Gentiles still had, and all might have had, a
knowledge of the covenant with Noah, and a share in its promised
blessings. This would not have precluded, but only promoted, the
mission of Abraham to be the father of the seed in whom all the families of man should effectually be blessed. And in the meantime it
would have caused to be circulated to the ends of the earth that new
revelation of spiritual experience which was displayed in the life of
Abraham for the perfecting of the saints.




SECTION XI. - ISAAC.
LII. HISTORY OF ISHMAEL.- Gen. xxv. 12-18.
13. %? l Nebajoth, heights.  Ip Qedar, black. 5,        Adbeel,
miracle of God?  tt:   Mibsam, sweet odor.
14.: M.n  Mishma', hearing.,ri.. Dumah, silence.  X;,_ Massa,
burden.
15. niq Chadar, chamber; or ~_q Chadad, sharpness; mEml Tema.'I.V' Jetur, enclosure, akin to k.;: a wall, and,n?,. a wall. t&rf Naphish, breathing.:n~: Qedemah, before, eastward.
16. %zm court, village, town.
12. And these are the generations of Ishmael, Abraham's
son, whom  HIagar the Mizrite,  Sarah's handmaid, bare unto
Abraham.  13. And these are the names of the sons of Ishmael, by their names, after their generations: the firstborn of
Tshmael, Nebaioth, and Kedar and Abdeel and Mibsam,  14.
And Mrishma. and Dumah and Massa,  15. Hadar and Tema,
Itur, Naphish, and Kedemah.  16. These are the sons of Ishmael, and these their names, in their towns, and in  their
castles: twelve princes after their nations. 17. And these are
the years of the life of Ishmael, a hundred and thirty and seven
years: and lhe expired, and died, and was gathered unto his
peoples.  18. And they dwelt from Havilah unto Shur, that is
before ~Mizraim, as thou goest to Asshur: in the presence of
all his brethren hIe had fallen.           6 ~T~IT 26.
According to custom, before the history of the principal line is taken
up, that of the collateral branch is briefly given. Thus Cain's history.
is closed belfore Sheth's is commenced; Japheth and IHamn are before




GEN. XXV. 12-18.                     365
Shem; Haran and Nahor before Abram.  And so the sons of Keturah are first dismissed from the pages of history, and then Ishmael.
12. The present passage begins with the formula,  "and these are
the generations," and forms the eighth document so commencing. The
appearance of a document consisting of seven verses is clearly against
the supposition that each of these documents is due to a different author. The phrase points to a change of subject, not of author.
13-16. Nebaioth (Is. lx. 7) is preserved in the Nabataei inhabiting
Arabia Petraca, and extending far toward the East.  Ke 7cr (Ts. xxi.
17) appears in the Cedrei of Pliny (H. N. 5. 12) who dwell east of
Petraea.  Adbeel Jl]ibsam, and Jislonza are otherwise unknown.  Tihe
last is connected with the MalaaLaLEVEZk of Ptol. (v. 7. 21). Dumah (Is.
xxi. 11) is probably Aov/c.9ca (Ptol. vi. 19. 7) and Domata (Plin. H.
N. 6. 32) and Dumat el-Jendel in Nejd and the Syrian desert. H2dassa
may be preserved in the Macravol of Ptolemy (v. 19. 2), northeast of
Duma.  Hadar is Hadad in I Chron. i. 30, the Sam., Onk., perhaps
the Sept., and many cod. It is supposed to be Xai-s qvta (Polyb.),
Attene, and to lie between Oman and Bahrein.  Tenza (Job vi. 19;
Is. xxi. 14; Jer. xxv. 23) lay on the borders of Nejd and the Syrian
desert. fetur remains in Ituraea, Jedur, northeast of the sea of Galilee.
Some suppose the Druses descended from him. lNaphish (1 Cihron.
vi. 19, 22) lay in the same quarter. Kedermah is otherwise unlnown.
16. In their towns and in their castles.  The former are unwailed collections of houses or perhaps tents; the latter, fortified keeps or encampments.  Twelve princes, one for each tribe, descended from his
twelve sons.
17, 18. Ishmael dies at the age of a hundred and thirty-seven.
From H1avilah, on the borders of Arabia Petraea and Felix.  Utto
Shur, on the borders of Arabia and Egypt. This was the original seat
of the Ishmaelites, from which they wandered far into Arabia.  Sin the
presence of all his brethren - the descendants of Abraham by Sarah
and Keturah, those of Lot, and the Egyptians who were his brethren
or near kindred by his mother and wife. He had fallen into the lot of
his inheritance.  Thus was fulfilled the prediction uttered before his
birth (Gen. xvi. 12).                  a




36G6           BIRTH OF ESAU AND JACOB.
LIII. BIRTH OF ESAU AND JACOB. - Gen. xxv. 19-34.
20. i8  Paddan, ploughedfield; r. cut, plough.
25. e1r Esav, hairy, or made.
26. ~p~n Ja'aqob, he shall ta/ce the heel.
27. =: perfect, peaceful, plain. The epithet refers to disposition,
and contrasts the comparatively civilized character of Jacob with the
rude temper of Esau.
30. t~iwi: Edom, red.
19. And these are the generations of Isaac, Abraham's son:
Abraham  begat Isaac.  20. And Isaac was the son of forty
years when he took Rebekah, daughter of Bethuel the Aramite of Paddan-aram, sister of Laban the Aramite, to wife.  21.
And Isaac entreated tile LORD in regard to his wife; for she
was barren: and the LORD was entreated of him, and Rebekah
his wife conceived.  22. And the children struggled together
within her: and she said, If it be so, why am I thus?  And
she went to inquire of the LORD. 23. And the Lord said unto
her, Two nations are in thy womb, and two folks shall be separated from thy bowels; and folk shall be stronger than folk,
and the elder shall serve the younger.  24. And her days to
be delivered were fulfilled: and, lo, twins were in her womb.
25. And the first came out red, all of him like a hair mantle;
and they called his name Esau.  26. And after that came out
his brother, and his hand holding Esau's heel; and he called
his name Jacob: and Isaac was the son of sixty years when
she bare them.
27. And the boys grew: and Esau was a man cunning in
the chase, a man of the field; and Jacob was a plain man,
dwelling in tents.  28. And Isaac loved Esau, because his venison was in his mouth; and Rebekah loved Jacob.  29. And
Jacob sod pottage: and Esau went in from the field, and he
was faint.  30. And Esau said to Jacob, Let me feed now on
that re"], red; for I am failnt. Therefore was his name called




GEN. XXV. 19-34.                    367
Edom.  31. And Jacob said, Sell me this day thy birthright.
32. And Esau said, Behold, I am going to die: and for what
is this birthright to me?  33. And Jacob said, Swear to me
this day; and he sware unto him; and he sold his birthright
unto Jacob.  34. And Jacob gave Esau bread and pottage of
lentiles; and lie ate and drank, and rose up and went his way;
and Esau despised his birthright.            ~I 27.
The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of
the second of the three patriarchs, or rather, indeed, as the opening
phrase intimates, of the generations of Isaac; that is, of his son Jacob.
Isaac himself makes little figure in the sacred history.  Born when his
mother was ninety, and his father a hundred years of age, he is of a
sedate, contemplative, and yielding disposition.  Consenting to be laid
on the altar as a sacrifice to God, he had the stamp of submission early
and deeply impressed on his soul. I-is life corresponds with these
antecedents. I-ence, in the spiritual aspect of his character he was
the man of patience, of acquiescence, of susceptibility, of obedience.
I-is qualities were those of the son, as Abraham's were those of the
father. He carried out, but did not initiate; he followed, but did not lead;
he continued, but did not commence. Accordingly, the docile and
patient side of the saintly character is now to be presented to our view.
19-26. The birth of Esau. and Jacob. 20. The son of forty years.
HIence we learn that Isaac was married the third year after his
mother's death, when Abraham was in his hundred and fortieth year.
Bethfuel thee Aramaean. As Bethuel was a descendant of Arpakshad,
not of Aram, he is here designated, not by his descent, but by his
adopted country Aram. By descent he was a Kasdi or Kaldee.  21.
Sarah was barren for at least thirty years; Rebekah for nineteen.
This drew forth the prayer of Isaac in regard to his wife. The heir
of promise was to be a child of prayer, and accordingly when the
prayer ascended the fruit of the womb was given.  22, 23. Rebekah
had unwonted sensations connected with her pregnancy.  She said to
herself, If it be so, if I have conceived seed, why am I tlaus, why this
strange struggle within me?  In the artlessness of her faith she goes
to the Lord for an explanation.  We are not informed in what way
she consulted God, or how he replied. The expression, she went to




368              BIRTH OF ESAU AND JACOB.
inquire of the Lord, implies that there was some place of worship and
communion with God by prayer. We are not to suppose that she
went to Abraham, or any other prophet, if such were then at hand,
when we have no intimation of this in the text.  Her communication
with the Lord seems to have been direct. This passage conveys to us
the intimation that there was now a fixed mode and perhaps place of
inquiring at the Lord. The Lord answers the mother of the promised
seed. Two children are in her womb, the parents of two nations, differing in their dispositions and destinies. The one is to be stronger
than the other. The order of nature is to be reversed in them; for
the  elder will serve the  younger. Their struggles in the womb
are a prelude to their future history.
24-26. The twins are in due time born. The difference is manifest
in the outward appearance.  The first is red and hairy. These qualities indicate a passionate and precocious nature.  He is called Esau
the hairy, or the made ip, the prematurely developed.  His brother is
like other children. An act takes place in the very birth foreshadowing, their future history. The second has a hold of his brother's heel,
as if he would trip him up from his very birth.  Hence he is called
Jacob the wrestler, who takes hold by the heel.
27-34. The brothers prove to be different in disposition and habit.
The rough fiery Esau takes to the field, and becomes skilled in all
modes of catching gamne. Jacob is of a homely, peaceful, orderly turn,
dwelling in tents and gathering round him the means and appliances
of a quiet social life. The children please their parents according as
they supply what is wanting in themselves. Isaac, himself so sedate,
loves the wild, wandering hunter, because he supplies him with pleasures which his own quiet habits do not reach. Rebekah becomes attached to the gentle, industrious shepherd, who satisfies those social and
spiritual tendencies in which she is more dependent than Isaac. Esau
is destructive of game; Jacob is constructive of cattle.
29-34. A characteristic incident in their early life is attended with
very important consequences. Jacob sod pottage.  HI-e has become a
sage in the practical comforts of life. Esau leaves the field for the
tent, exhausted with fatigue. The sight and smell of Jacob's savory
dish of lentile soup are very tempting to a hungry man. Let mefeed
now on that red, red broth. He does not know how to name it. The
lentile is common in the country, and forms a cheap and palatable dish
of a reddish brown color, with which bread seems to have been eaten.
The two brothers were not congenial. They would therefore act each




GEN. XXV. 19-34.                     369
independently of the other, and provide each for himself. Esau was
no doubt occasionally rude and hasty.  Hence a selfish habit would
grow up and gather strength.  Eie was probably wont to supply himself with such fare as suited his palate, and might have done so on this
occasion without any delay.  But the fine flavor and high color of the
mess, which Jacob was preparing for himself, takes his fancy, and
nothing vill do but the red red. Jacob obviously regarded this as a
rude and selfish intrusion on his privacy and property, in keeping with
similar encounters that may have taken place between the brothers.
It is here added, therefore was his name called Edom, that is, Red.
Tile origin of surnames, or second names for the same person or place,
is a matter of some moment in the fair interpretation of an ancient
document. It is sometimes hastily assumed that the same name can
only owe its application to one occasion; and hence a record of a second occasion on which it was applied is regarded as a discrepancy.
But the error lies in the interpreter, not in the author.  The propriety
of a particullar name may be marked by two or more totally different
circumstances, and its application renewed on each of these occasions.
Even an imaginary cause may be assigned for a name, and may serve
to originate or renew its application. The two brothers now before us
afford very striking illustrations of the general principle.  It is pretty
certain that Esau would receive the secondary name of Edom, which
ultimately became primary in point of use, from the red complexion of
skin, even from his birth.  But the exclamation "that red red," uttered on the occasion of a very important crisis in his history, renewed
the name, and perhaps tended to make it take the place of Esau in the
history of his race. Jacob, too, the holder of the heel, received this
name from a circumstance occurring at his birth.  But the buying of
the birthright and the gaining of the blessing, were two occasions in
his subsequent life on which he merited the title of the supplanter or
the holider by the heel (Gen. xxvii. 36).  These instances prepare us
to expect other examples of the same name being applied to the same
object, for different reasons on different occasions.
31. Seei, me this day thy birthright.  This brings to light a new
cause of variance between the brothers.  Jacob was no doubt aware
of the prediction communicated to his mother, that the elder should
serve the younger.  A quiet man like him would not otherwise have
thought of reversing the order of nature and custom. In after times
the right of primogeniture consisted in a double portion of the father's
goods (Deut. xxi. 17), and a certain rank as the patriarch and priest.
47




370              EVENTS OF ISAAC'S LIFE.
of the house on the death of the father. But in the case of Isaac there
was the far higher dignity of chief of the chosen family and heir of the
promised blessing, with all the immediate and ultimate temporal and
eternal benefits therein included. Knowing all this, Jacob is willing
to purchase the birthright, as the most peaceful way of bringing about
that supremacy which was destined for him. He is therefore cautious
and prudent, even conciliating in his proposal. He availed himself of
a weak moment to accomplish by consent what was to come. Yet he
lays no necessity on Esau, but leaves him to his own free choice. rWe
must therefore beware of blaming him for endeavoring to win his
brother's concurrence in a thing that was already settled in the purpose
of God. His chief error lay in attempting to anticipate the arrangements of Providence.  32. Esau is strangely ready to dispose of hi,
birthright for a trivial present gratification. He might have obtained
other means of recruiting nature equally suitable, but he will sacrifice
anything for the desire of the moment.  Any higher import of
the right he was prepared to sell so cheap seems to have escaped
his view, if it had ever occurred to his mind. 33. Jacob, however, is
deeply in earnest.  He will bring this matter within the range of
heavenly influence. He will have God solemnly invoked as a witness
of the transfer.  Even this does not startle Esau. There is not a
word about the price. It is plain that Esau's thoughts were altogether
on " the morsel of meeat."  He swears unto Jacob.  34. He then ate
and drank, and rose up and went his waty, as the sacred writer graphically describes his reckless course. Miost truly did he despise his
birthright.  His mind did not rise to higher or further things.  Such
was the boyhood of these wondrous twins.
LIV. EVENTS OF ISAAC'S LIFE.- Gen. xxvi.
5. nwn~9 charge, ordinance. V.l2  command, special order. ph
decree, statuzte, engraven on stone or metal.,nin law, doctrine, sys-.tem of moral truth.
10. p;'Eseq, strife.
21. LT::. Sitnah, opposition.
22.,~hri    Rechoboth, room.
*26. n nsx Achuzzath, possession.
33. tr:~J Shib'ah, sevenz; oath.
T:




GEN. XXVI.                     371
34. *n.mn  Jehudith, praised..nst  Beeri, of a well.  rsit
Basemath, sweet smell.'bed Elon, oak.
XXVI. 1. And there was a famine in the land, beside the
first famine that was in the days of Abraham: and Isaac went
unto Abimelek, king of the Philistines, unto Gerar.  2. And
the LORD appeared unto him, and said, Go not down into
Mizraim: dwell in the land of which I shall tell thee.  3. Sojourn in this land, and I will be with thee and bless thee; for
unto thee and unto thy seed will I give all these lands, and I
will establish the oath which I sware unto Abraham thy father.
4. And I will multiply thy seed as the stars of heaven, and give
unto thy seed all these lands; and blessed in thy seed shall be
all the nations of the earth:  5. Because Abraham hearkened
-to my voice, and kept my charge, my commandments, my statutes, and my laws.
6. And Isaac dwelt in Gerar.  7. And the men of the place
askied about his wife, and he said, She is my sister: for he
feared to say, My wife, lest the men of the place kill me for
Rebekah: because she was fair to look upon.  8. And it came
to pass, that he was there a long time, and Abimelek, king of
the Philistines, looked through the window, and saw, and behold Isaac sporting with Rebekah his wife. 9. And Abimelek
called Isaac, and said, Behold, surely she is thy wife; and how
saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her. 10. And Abimelek said, What
is this thou hast done to us? Lighlitly might one of the people
have lain with thy wife, and thou shouldest have brought
guiltiness upon us. 11. And Abimelek commanded all the
people, saying, HIe that toucheth this man or his wife shall
surely die.
12. And Isaac sowed in that land, and received in the same
year a hundred-fold   and the LORD blessed him.  13. And
the man grew, and went on, and grew until he becamQ very
great. 14. And he had possession of flocks, and possession




372            EVENTS OF ISAAC'S LIFE.
of herds, and great store of servants: and the Philistines
envied him. 15. And all the wells which his father's servants
had digged in the days of Abraham his father, the Philistines
had stopped them and filled them with dust. And Abimelek
said unto Isaac, Go from us, for thou art much mightier than we.
17. Anld Isaac went thence, and pitched in the valley of
Gerar, and dwelt there.  18. And Isaac again digged the
wells of water, which they had digged in the days of Abraham
his father, and the Philistines stopped them after the death of
Abraham: and he called them names after the names which
his father had called them. 19. And Isaac's servants digged
in the valley, and found there a well of spring water. 20.
And the herdmen of Gerar strove with Isaac's herdmen, saying,
The water is ours: and he called the name of the well Esek,
because they strove with him. 21. And- they digged another
well; and strove not for that also; and he called the name of
it Sitnah. 22. And he removed thence, and digged another
well; and they strove not for it; and he called the name of it
Rehoboth, and said, For now tlihe Lord hath made room for us,
and we shall be fruitful in the land.
23. And he went up thence to Beer-sheba. 24. And the
LoRd appeared to him in that night, and said, I am the God
of Abraham thy father: fear not, for I am with thee, and will
bless thee, and multiply thy seed for the sake of Abraham my
servant. 25. And he builded there an altar, and called on the
name of the LORD, and pitched there his tent; and there Isaac's
servants digged a well.
26. And Abimelek went to him from Gerar, and Ahuzzath
his friend, and Phikol the captain of his host. 27. And Isaac
said unto them, Why are ye come to me, and ye hated me,
and sent me away from you?  28. And they said, We saw
certainly that the LORD was with thee: and we said, Let there
be now an oath betwixt us, between us and thee, and let us
make a covenant with thee. 29. That thou wilt do us no
hurt, as we have not touched thee, and as we have done unto




GEN. XXVI.                       373
thee only good, and sent thee away in peace; thou art now
blessed of the LORD. 30. And he made them a feast, and they
ate and drank.  31. And they rose up early in the morning,
and sware one to another: and Isaac sent them  away, and
they went from him in peace. 32. And it came to pass in that
day, that Isaac's servants came and told him concerning the
well which they had digged; and they said unto him, We have
found water.  33. And he called it Sheba.  Therefore the
name of the city is Beer-sheba unto this day.      ~ 34.
34. And Esau was the son of forty years, and he took a
wife, Judith, daughter of Beeri the Hittite, and Basemath,
daughter of Elon the Hittite; 35. And they were a grief of
mind to Isaac and to Rebekah.               ~ 35.
This chapter presents the leading events in the quiet life of Isaac.
It is probable that Abraham was now dead. In that case, Esau and
Jacob would be at least fifteen years of age when the following event
occurred.
1-5. Renewal of the promise to Isaac. A famine in the land. We
left Isaac, after the death of Abraham, at Beer-lahai-roi (Gen. xxv.
11). The preceding events have only brought us up to the same
point of time. This well was in the land of the south (xxiv. 62).
The present famine is distinguished from that which occurred in the
time of Abraham (xii. 10). The interval between them is at least
a hundred years. The author of this, the ninth document, is, we find,
acquainted with the seventh document; and the famine to which he
refers is among the earliest events recorded in it. There is no reason
to doubt, then, that he has the whole history of Abraham before his
mind.  Unto Abimnelek unto Gerar.  The Abimelek with whom Abraham had intercourse about eighty years before may have been the
father of the present sovereign. Both Abimelek and Phikol seem to
have been official names. Gerar (x. 19) was apparently on the brook
of Mizraim (Numb. xxxiv. 5), the Wady el-Arish, or the Wady elKhubarah, a northern affluent of the former, or in the interval between
them. It is on the way to Egypt, and is the southern city of the
Philistines, who probably came from Egypt (x. 14). Isaac was drawing towards Egypt, when he came to Gerar.




374              EVENTS OF ISAAC'S LIFE.
2-5. Isaac is now the heir, and therefore the holder, of the promise.
Hence the Lord enters into communication with him. First, the
present difficulty is met.  Go not down into 2jlizraim, the land of corn,
even when other lands were barren. Dwell in the land of which I
shall tell thee. This reminds us of the message to Abraham (xii. 1).
The land here spoken of refers to " all these lands " mentioned in the
following verses. Sojourn in this land: turn aside for the present, and
take up thy temporary abode here. Next, the promise to Abraham is
renewed with some variety of expression. I will be with thee (xxi.
22), a notable and comprehensive promise, afterwards embodied in the
name Immanuel, God with us.  Unzto thee and unto thy seed. This
was fulfilled to his seed in due time. All these lands, now parcelled
out among several tribes. And blessed in thy seed (xii. 3, xxii. 18).
This is the great, universal promise to the whole human race through
the seed of Abraham, twice explicitly announced to that patriarch.
4ll the nations. In constancy of purpose the Lord contemplates, even
in the special covenant with Abraham, the gathering in of the nations
under the covenant with Noah and with Adam (Gen. ix. 9; Hos. vi.
7). Because Abraham  hearkened to my voice, in all the great moments of his life, especially in the last act of proceeding on the divine
command to offer Isaac himself. Abraham, by the faith which flows
from the new birth, was united with the Lord, his shield and exceeding great reward (xv. 1), with God Almighty, who quickened and
strengthened him to walk before him and be perfect (xvii. 1). The
Lord his righteousness worketh in him, and his merit is reflected and
reproduced in him (xxii. 16, 18). Hence the Lord reminds Isaac of
the oath which he had heard at least fifty years before confirming the
promise, and of the declaration then made that this oath of confirmation was sworn because Abraham had obeyed the voice of God. How
deeply these words would penetrate into the soul of Isaac, the intended
victim of that solemn day! But Abraham's obedience was displayed
in all the acts of his new life. He kept the charge of God, the
special commission he had given him; his commandments, his express
or occasional orders; his statutes, his stated prescriptions, graven ona
stone; his laws, the great doctrines of moral obligation. This is that
unreserved obedience which flows from a living faith, and withstands
the temptations of the flesh.
6-11..Rebekah preserved from  dishonor in Gerar.  Gerar was
probably a commercial town trading with Egypt, and therefore Isaac's
wants during the famine are here supplied. "The men of the place"




GEN. xXVI.                         375
were struck with the appearance of Rebekah, " because she was fair."
Isaac, in answer to their inquiries, pretends that she is his sister, feeling that his life was in peril, if she was known to be his wife. Rebekah was at this time not less than thirty-five years married, and had
two sons upwards of fifteen years old.  She was still however in the
prime of life, and her sons were probably engaged in pastoral and
other field pursuits.  From the compact between Abraharn  and Sarah
(xx. 13), and from this case of Isaac about eighty years after, it
appears that this was a ready pretence with married people among
strangers in those times of social insecurity. 8-11. Abimelek observes Isaac sporting with Rebekah as only husband and wife should,
constrains him to confess that she is his wife, charges himn with the
impropriety of his conduct, and commands his people to refrain from
harming either of them on pain of death. WVe see how insecure a
female's honor was in those days, if she was in a strange land, and had
not a band of men to keep back the hand of violence.  We perceive
also that Ged mercifully protects his chosen ones from the perils which
they bring upon themselves by the vain self-reliance and wicked policy
of the old corrupt nature. This remnant of the old man we find in
the believers of old, as in those of the present time, though it be different and far less excusable in its recent manifestations.
12-16. The growing prosperity of Isaac. And Isaac sowed in that
land. This does not imply a fixed property in the soil, but only an
annual tenancy. A hundred-fold. The rates of increase vary from
thirty to a hundred. Sixty-fold is very good, and was not unusual in
Palestine. A hundred-fold was rare, and only in spots of extraordinary fertility. Babylonia, however, yielded two hundred and even
three hunclred-fold, according to Herodotus (I. 193). Thus the Lord
begtan to " bless him." 13, 14. The amazing growth of the stranger's
wealth in flocks and herds and servants awakens the envy of the inhabitants. 15. The digging of the well was an enterprise of great interest
in rural affairs. It conferred a sort of ownership on the digger, especially in a country where water was precious. And in a primeval
state of society the well was the scene of youthful maidens drawing
water for domestic use, and of young men and sometimes maidens
watering the bleating flocks and lowing herds, and therefore the gathering centre of settled life. Hence the envious Philistines were afraid
that from a sojourner. he would go on to be a settler, and acquire
rights of property. They accordingly took the most effectual means
of making his abiding place uncomfortable, when they stopped up the




376                EVENTS OF ISAAC'S LIFE.
wells. 16. At length the sovereign advised a separation, if he did not
enjoin the departure of Isaac.
17-22. Isaac retires, and sets about the diggring of wells.  He retreats from Gerar and its suburbs, and takes up his abode in the valley,
or wady of Gerar. These wadys are the hollows in which brooks flow,
and therefore the well-watered and fertile parts of the country. 18.
He digs again the old wells, and calls them by the old names.  19-22.
He commences the digging of new ones.  For the first the herdmen
of Gerar strive, claiming the water as their property.  Isaac yields.
He digs another; they strive, and he again yields.  He now removes
apparently into a distinct region, and digs a third well, for which there
is no contest.  This he calls Rehobotl, room,- a name which appears
to be preserved in Wady er-Ruhaibeh, near which is Wady esh-Shutein, corresponding to Sitnah. For now the Lord hath made room for
us. Isaac's homely realizing faith in a present and presiding Lord
here comes out.
23-25. Isaac now proceeds to Beer-sheba.  Went up. It was an ascent from Wady er-Ruhaibeh to Beer-sheba; which was near the watershed between the Mediterranean and the Salt Sea. _i that nihlt, - the
night after his arrival, in a dream  or vision. I am  the God of Abraham thy father.  Isaac is again and again reminded of the relation in
which his father stood to God.  That relation still subsists; for Abraham still lives with God, and is far nearer to him than he could be on
earth.  "The God of Abraham " is another name for Jehovah. _Fear
not, as he had said to Abraham after his victory over the four kings
(xv. 1). Then follow the reasons for courage:,, with thee, blessing
thee, multiplying thy seed; a reassurance of three parts of the promise
involving all the rest.  Then comes the instructive reason for this
assurance, -for the sake of Abraham  my servant.  2'5. Azn aiCar,the first on record erected by Isaac.  Called onT the name of the Lord,
- engaged in the solemn and public invocation of Jehovah (iv. 26,
xii. 8).  His tent there.  It was hallowed ground to his father (xxi.
33), and now to himself.  Digged a well, and thereby took possession
of the soil at least for a time.  We hear of this well again in the next
passage.
26-33. The treaty with Abimelek.  This is an interview similar to
that which Abraham had with the king of Gerar; and its object is a
renewal of the former league between the parties.  Besides Phikol,
the commander-in-chief, he is now accompanied by Ahuzzath, his privy
counsellor.  27-29. Isaac upbraids him with his unkindness in sending




GEN. XXVII.                       377
him, away, and his inconsistency in again seeking a conference with
him.  We ciearly saw.  His prosperity was such as to be a manifest
token of the Lord's favor. Hence they desired the security of a treaty
with him by an oath of execration on the transgressor..Do us no
hurt. The covenant is one-sided, as expressed by Abimelek.  As we
have not touched thee.'This implies the other side of the covenant.:T10ou art now blessed of Jehovah. This explains the one-sidedness of
the covenant. Isaac needed no guarantee from them, as the Lord was
with him. Albimelek is familiar with the use of the name Jehovah.
30, 31. Isaac hospitably entertains and lodges the royal party, and on
the morrow, after having sworn to the treaty, parts with them in peace.
32, 33. On the same day Isaac's servants report concerning the well
they had digged (v. 25) that they had found water. This well he
calls Sheba, an oath, and hence the town is called Beer-sheba, the
well of the oath. Now the writer was aware that this place had received the same name on a former occasion (xxi. 31). But a second
well has now been dug in like circumstances in the same locality.
This gives occasion for a new application of the name in the memories
of the people. This is another illustration of' the principle explained
at xxv. 30. Two wells still exist at this place to attest the correctness
of the record.
34, 3o5. Esau at forty years of age forms matrimonial connections
with the Hittites. Heth was the second son of KLenaan, and had settled
in the hills about Hebron.  Esau had got acquainted with this tribe in
his hunting expeditions.  From their names we learn that they spoke
the same language with himself. They belonged to a family far gone
in transgression and apostasy from God. The two wives chosen from
such a stock were a source of great grief to the parents of Esau. The
choice manifested his tolerance at least of the carnal, and his indifference to the spiritual.
LV. ISAAC BLESSING HIS SONS. -Gen. xxvii.
XXVII.  1. And it came to pass that Isaac was old, and
his eyes were dim in seeing; and he called Esau his elder son,
and said unto him, Mly son.  And he said unto him, Here am
1.  2. And he said, Behold now, I amn  old; I know not the
day of my death.  3. And now takle now  thy weapons, thy
48




378             ISAAC BLESSING HIS SONS.
quiver and thy bow, and go out to the field and hunt for me
venison. 4. And make me savory meat, such as I love, and
bring to me, and let me eat, that my soul may bless thee before I die.
5. And Rebekah was listening when Isaac spake to Esau his
son: and Esau went to tile field to hunt for venison to bring.
6. And Rebekah said unto Jacob her son, saying, Belhold, I
heard thy father speaking to Esau thy brother, saying, 7. Bring
me venison, and make me savory meat, and let me eat; and
I shall bless thee before the LORD before I die. 8. And now,
my son, hearken to my voice, according to that which I command thee.  9. Go now to the flock, and fetch me thence two
good kids of the goats; and I will make them savory meat for
thy father, such as he loveth.  10. And thou shalt bring it to
thy father, and he shall eat, that he may bless thee before he
die.  11. And Jacob said to Rebekall his mother, Behold,
Esau my brother is a hairy man, and I a simooth  man. 12.
Matyhap my father will feel me, and I shall be in his eyes as a
deceiver; and I shall bring upon me a curse and not a blessing.  13. And his mother said unto him, Upon me be thy
curse, mny son; only hearken to my voice, and go fetch me.
14. And lhe went and fetched and brought to his mother;
and his mother made savory meat, such as his fatler loved.
15. And Rebekah took goodly garments of Esau her elder son,
which were with her in the house, and put them upon Jacob
her younger son. 16. And the skins of the kids of the goats
put she upon his hands, and upon the sniooth of his neck. 17.
And she gave the savory meat and the bread which she had
made into the hand of Jacob her son. 18. And he wrent unto
his father and said, MIy father. Anld he said, HI-ere am  I;
who art thou, my son?  19. And Jacob said unto his father,
I am Esau, thy first-born: I nhave done as thou spakest to me;
ar ise, now, sit and eat of my venlison, that thy soul may bless
me.  20. And Isaac said unto hlis son, [low is this thou hast
hastened to find, mPy son? Anid lie aid, Because the LORD thy




GEN. XXVII.                    379
God prospered me. 21. And Isaac said unto Jacob, Come
near now, and let me feel thee, my son, whether thou be my
very son Esau or not. 22. And Jacob went near unto Isaac
his father, and he felt him: and he said, The voice is the
voice of Jacob, and the hands are the hands of Esau. 23.
And he discerned him not, because his hands were hairy as
Esan his brother's hands: and he blessed him.  24. And he
said, Art thou my very son Esau? And he said, I am. 25.
And lhe said, Bring near to me and let me eat of my son's
venison, that my soul may bless thee: and lie brought near
to him, and he ate: and he brought him wine, and he drank.
26. And Isaac his father said unto him, Come near now, and
kiss me, my son. 27. And he came near, and kissed him;
and he smelled the smell of his raiment, and blessed him, and
said, See, the smell of my son is as the smell of a field which
the LORD hath blessed. 28. And the God give thee of the dew
of heaven, and of the fatness of the earth, and plenty of corn
and wine. 29. Let peoples serve thee, and nations bow down
to thee; be lord of thy brethren, and let thy mother's sons bow
down to thee; he that curseth thee be cursed, and he that
blesseth thee be blessed.
30. And it came to pass when Isaac had ended the blessing
of Jacob, and Jacob was in the act of coming out from the
presence of Isaac his father, that Esau his brother was come
in from his hunting.  31. And lie also made savory meat, and
brought to his father; and he said unto his father, Let my
father arise and eat of his son's venison, that thy soul may
bless me. 32. And Isaac his father said unto him, Who art
thou?  And he said, I am thy son, thy first-born, Esau. 33.
And Isaac trembled with an exceeding great trembling, and
said, Who, then, is he that hath hunted venison, and brought
me, and I ate of all before thou camest, and blessed him?
Yea, blessed he shall be. 34. When Esau heard the words
of his father, then he cried with an exceeding great and bitter
cry; and he said unto his father, Bless me, me also, my father.




380             ISAAC BLESSING HIS SON.
35. And he said, Thy brother hath come with deceit and taken
thy blessing. 36. And he said, Is it that his name is called
Jacob, and he supplanted me these two times? my birthright
he had taken, and, behold, now he hath taken my blessing.
And he said, Hast thou not in reserve for me a blessing?  37.
And Isaac answered and said unto Esau, Behold, thy lord I
have made him, and all his brethren have I given him for
servants; and with corn and wile have I sustained him: and
to thee how what shall I do, my son? 38. And Esau said
unto his father, Hlast thou but one blessing, my father? Bless
me, also me, my father. And Esau lifted up his voice and
wept. 39. And Isaac his father answered and said unto him,
Behold, away from the fatness of the earth shall be thy dwelling, and from the dew of heaven from above. 40. And on thy
sword shalt thou live, and thy brother shalt thou serve: and
it shall come to pass when thou prevailest, that thou shalt
break his yoke from thy neck. 41. And Esau hated Jacob
because of the blessing wherewith his father blessed him: and
Esau said in his heart, The days of mourniing for my father
draw nig'h, and I will slay Jacob, iy brother.
42. And the words of Esau, her older son, were told to
Rebekah: and she sent and called Jacob, her younger son,
and said ullnto him, Behold, Esau thy brother comforteth himself conicerning thlee, purposing to slay thee. 43. And now,
my soll, hearken to my voice: and arise, flee thou to Laban
my brother to h-aran. 44. And tarry with him a few days,
until thy brother's filry turn away; 45. Until thy brother's
anger turn from thee and lie forget that which thou hast
done to him: then will I send and fetch thee hence: why
should I be bereaved even of you both in one day? 46. And
Rebekah said to Isaac, I am weary of my life on account of
tile daughters of Hieth: if Jacob take a wife of the daughters
of Ileth, such as these of the daughters of the land, what
good is life to me?




GEN. XXVII.                       381
The life of Isaac falls into three periods.  During the first seventyfive years he is contemporary with his father.  For sixty-one years
more his son Jacob remains under the paternal roof. The remaining
forty-four years are passed in the retirement of old age. The chapter
before us narrates the last solemn. acts of the m:iddle period of his life.
1-4. Isaac was old. Joseph was in his thirtieth year when he stood
before Pharaoh, and therefore thirty-nine when Jacob came down to
Egypt at the age of one hundred and thirty. When Joseph was born,
therefore, Jacob was ninety-one, and he had sojourned fourteen years
in Padan-aram. Hence Jacob's flight to Laban took place when he
was seventy-seven, and therefore in the one hundred and thirty-sixth
year of Isaac.  fir/s eyes were dim. Weakness and even loss of sight
is more frequent in Palestine than with us..is eider son. Isaac
had not yet come to the conclusion that Jacob was heir of the promise.
The communication from the Lord to Rebekah concerning her yet
unborn sons in the form in which it is handed down to us merely determines that the elder shall serve the younger. This fact Isaac seems
to have thought might not imply the transferrence of the birthright;
and if he was aware of the transaction between Esau and Jacob, he
may not have regarded it as valid. Hence he -makes arrangements
for bestowing the paternal benediction on Esau, his elder son, whom
he also loves. I am old. At the age of one hundred and thirty-six,
and with failing sight, he felt that life was uncertain. 3, 4. In the
calmness of determination he directs Esau to prepare savory meat,
such as he loved, that he may have his vigor renewed and his spirits
revived for the solemn business of bestowing that blessing, which he
held to be fraught with more than ordinary benefits.
5-13. Rebekah forms a plan for diverting the blessing from Esau
to Jacob. 5-7. She was within hearing when the infirm Isaac gave
his orders, and communicates the news to Jacob.  8-10. Rebekah has
no scruples about primogeniture.  Her feelings prompt her to take
measures, without waiting to consider whether they are justifiable or
not, for securing to Jacob that blessing which she has settled in her
own mind to be destined for him.  She thinks it necessary to interfere
that this end may not fail of being accomplished. 11-13. Jacob
views the matter more coolly, and starts a difficulty.  He may be
found out to be a deceiver, and bring his father's curse upon him.
Rebekah, anticipating no such issue, undertakes to bear the curse that
she conceived would never come. Only let him obey.
14-29. The plan is successful.  14-17. Jacob now, without further




382               ISAAC BLESSING HIS SONS.
objection, obeys his mother. She clothes him in Esau's raiment, and
puts the skins of the kids on his hands and his neck.  The camel-goat
affords a hair which bears a great resemblance to that of natural
growth, and is used as a substitute for it. 18-20. Now begins the
strange interview between the father and the son.  Who art thou, my
son?  The voice of Jacob was somewhat constrained.  I-Ie goes, however, deliberately through the process of deceiving his father.  Arise,
now, sit and eat.  Isaac was reclining on his couch, in the feebleness
of advancing years.  Sitting was the posture convenient for eating.
The Lord thy God prospered mle. This is the bold reply to Isaac's
expression of surprise at the haste with which the dainty fare had been
prepared. 21-23. The bewildered father now puts Jacob to a severer
test. He feels him, but discerns him not. The ear notes a difference,
but the hand feels the hairy skin resembling Esau's; the eyes give no
testimony.  After this the result is summarily stated in a single sentence, though the particulars are yet to be given.  24, 25. Art thiou
my very son Eysau?  A lurking doubt puts the definite question, and
receives a decisive answer.  Isaac then calls for the repast and partakes.
26-29. He gives the kiss of paternal affection, and pronounces the
benediction.  It contains, first, a fertile soil.  Of the dew of heaven.
An abundant measure of this was especially precious in a country
where the rain is confined to two seasons of the year.  Of the fatness
of tfhe earth; a proportion of this to match and render availh4ble the
dew of heaven.  Corn and wine, the substantial products, implying all
the rest.  Second, a numerous and powerful offspring.  Let peoples
serve thee, - preeminence among thd nations. Be lord of thy brethren,
preeminence among his kindred. Isaac does not seem to have grasped
the full meaning of the prediction, " The elder shall serve the younger."
Third, Prosperity, temporal and spiritual. He that curseth thee be
cursed, and he that blesseth thee be blessed.  This is the only part of
the blessing that directly comprises spiritual things; and even this is
of a peculiar form.  It is to be recollected that it was Isaac's intention
to bless Esau, and he may have felt that Esau, after all, was not to be
the progenitor of the holy seed. Hence the form of expression is
vague enough to apply to temporal things, and yet sufficiently comprehensive to embrace the infliction of the ban of sin, and the diffusion of
the blessing of salvation by means of the holy seed.
30-41. Esau's blessing. Esau comes in, but it is too late. 31-33.
Who then?  The whole illusion is dispelled from the mind of Isaac.




GEN. XXVII.                       383
Yea, blessed he shzcall be. Jacob had no doubt perpetrated a fraud, at
the instigation of his mother; aind if Esau had been worthy in other
respects, and above all if the blessing had been designed for him, its
bestowment on another would have been either prevented or regarded
as null and void. But Isaac now felt that, whatever was the misconduct of Jacob in interfering, and especially in employing unworthy
means to accomplish his end, he himself was culpable in allowing
carnal considerations to draw his preference to Esau, who was otherwise unworthy.  He knew too that the paternal benediction flowed
not from the bias of the parent, but from the Spirit of God guiding his
will, and therefore when so pronounced could not be revoked. HIence
he was now convinced that it was the design of Providence that the
spiritual blessing should fall on the line of Jacob. 34-38. The grief
of Esau is distressing to witness, especially as hle had been comparatively blameless in this particular instance. But still it is to be remembered that his heart had not been open to the paramount importance of spiritual things. Isaac now perceives that Jacob has gained
the blessing by deceit. Esau marks the propriety of his name, the
wrestler who trips up the heel, and pleads pathetically for at least
some blessing. His father enumerates what he has done for Jacob,
and asks what more he can do for Esau; who then exclaims, Hcast
thou but one blessing?
39-41. At length, in reply to the weeping suppliant, he bestows
upon himn a characteristic blessing. Away from  the fatness.  The
preposition (=.) is the same as in the blessing of Jacob. But there,
after a verb of giving, it had a partitive sense; here, after a noun of
place, it denotes distance or separation; for example, Prov. xx. 3.
The pastoral life has been distasteful to Esau, and so it shall be with
his race. The land of Edom was accordingly a comparative wilderness
(Mal. i. 3).  Onthysword.  Bypreying upon others. Andthzybrother
slhall thou serve. Edom was long independent; but at lengthi Saul
was victorious over them  (1 Sam. xiv. 47), and David conquered
them (2 Sam. viii. 14). Then followed a long struggle, until John
Hyrcanus, 129 B. c., compelled them to be circumcised and incorporated into Judaism. Break his yoke. The history of Edom was a perpetual struggle against the supremacy of Israel.  Conquered by Saul,
subdued by David, repressed by Solomon, restrained after a revolt by
Amaziah, they recovered their independence in the time of Ahab.
They were incorporated into the Jewish state, and furnished it with
the dynasty of princes beginning with Antipater.  Esau was now




384            JACOB'S JOURNEY TO HARAN.
exasperated against his brother, and could only compose his mind by
resolving to slay him during the days of mourning after his father's
death.
42-46. Rebekah hearing this, advises Jacob to flee to Laban her
brother, and await the abatement of his brother's anger.  That whlic
thou /zast cone to him. Rebekah seems not to have been aware that she
herself was the cause of much of the evil and of the misery that flowed
from it. All the parties to this transaction are pursued by a retributive chastisement. Rebekah, especially, parts with her favorite son to
meet him only after an absence of twenty years, if ever in this life.
She is moreover grievously vexed with the connection which Esau
formed with the daughters of Heth. She dreads a similar matrimonial
alliance on the part of Jacob.
LVI. JACOB'S JOURNEY TO HIARAN. -Gen. xxviii.
3. 5rr congregation.
9. turn  Ifachalath, sickness, or a harp.
19. l.~ Luz, almond.
XXVIII. 1. And Isaac called Jacob, and blessed him, and
commanded him, and said unto him, Thou shalt not take a
wife of the daughters of Kenaan.  2. Arise, go to Padan-aram,
to the house of Bethuel, thy mother's father, and take thee
thence a wife of the daughters of Laban, thy mother's brother.
3. And God Almighty bless thee, and make thee fruitful, and
multiply thee, that thou mayest be a congregation of peoples.
4. And give thee the blessing of Abraham, to thee and to thy
seed with thee: that thou mayest possess the land of thy sojouruings, which God gave unto Abraham.  5. Alnd Isaac sent
away Jacob; and he went unto Padan-aram, to Laban, son of
Bethuel the Aramite, brother of Rebekah, mother of Jacob and
Esau.
6. And Esau saw that Isaac had blessed Jacob, and sent him
to Padan-aram  to take him thence a wife; and as he blessed




GEN. xXVIIi.                  385
him, he commanded him, saying, Thou shalt not take a wife
of the daughters of Kenaan. 7. And Jacob hearkened to his
father and his mother, and went to Padan-aram.  8. And
Esau saw that the daughters of Kenaan were evil in the eyes
of Isaac his father. 9. And Esau went unto Ishmael, and took
Mahalath, daughter of Ishmael, Abraham's son, sister of Nebaioth, unto his wives, to be his wife.  7 ~~~ 36.
10. And Jacob came forth from Beer-sheba, and went to
Haran. 11. And he lighted on a place, and lodged there, because the sun was set: and he took of the stones of the place
and put for his pillow; and he lay down in that place. 12.
And he dreamed, and, behold, a ladder set up on the earth,
and the top of it reaching to heaven; and, behold, the angels
of God ascending and descending on it. 13. And, behold,
the LORD stood above it, and said, I am  the LORD, God
of Abralham thy father, and God of Isaac: the land whereon
thou liest, to thee will I give it, and to thy seed. 14. And
thy seed shall be as the dust of the earth, and thou shalt
break forth to the west and to the east and to the north and
to the south; and blessed in thee shall be all the families of
the earth, and in thy seed. 15. And, behold, I am with thee,
and will keep thee in all the way that thou goest, and will
bring thee back into this soil; for I will not leave thee until I
have done that which I have spoken to thee. 16. And Jacob
awoke out of his sleep, and said, Surely the Lorn) is in this
place, and I knew it not. 17. And he was afraid, and said,
I-low dreadful is this place! This is none other but the house
of God, and this is the gate of heaven. 18. And Jacob rose
up early in the morning, and took the stone that he had put
for his pillow and set it up for a pillar; and he poured oil
upon the top of it. 19. And he called the name of that place
Bethel: but Luz was the name of the city at the first. 20.
And Jacob vowed a vow, saying, If God will be with me, and
keep me in the way that I go, and give me bread to eat and
raiment to put on, 21. And I return in peace to my father's,
49




386              JACOB'S JOURNEY TO HARAN.
house, then shall the LoRD be my God: 22. And this stone,
whicl I have set up for a pillar, shall be God's house; and of
all that thou shalt give me, a tenth will I surely give unto
thee.
The blessing of his sons was the last passage in the active life of
Isaac, after which he retires from the scene. Jacob now becomes the
leading figure in the sacred history.  His spiritual character has not
yet come out to view. But even now we can discern the general
distinction in the lives of the three patriarchs.  Abraham's is a life of
authority and decision; Isaac's, of submission and acquiescence; and
Jacob's, of trial and struggle.
1-5. Isaac has now become alive to the real destiny of Jacob. He
therefore calls for him to bless him, and give him a command.  The
command is to take a wife, not from Kenaan, but from the kindred of
his parents.  The blessing comes from God Almighty (xvii. 1).  It is
that belonging to the chosen seed, the blessing of Abrahlam. It embraces a numerous offspring, the land of promise, and all else that is
included in the blessing of Abraham.  A  congregation of peoples.
Th1is is the word congregation (5rD Qahal) which is afterwards applied to the assembled people of God, and to which the Greek &KKXrOia,
ecclesia, answers. Jacob complies with his mother's advice and his
father's command, and, at the same time, reaps the bitter fruit of his
fraud against his brother in the hardship and treachery of an exile of
twenty years.  The aged Isaac is not without his share in the unpleasant consequences of endeavoring to go against the will of God.
6-9. Esau is induced, by the charge of his parents to Jacob, the
compliance of the latter with their wishes, and by their obvious dislike
to the daughters of Kenaan, to take MBahalath, a daughter of Ishmael, in
addition to his former wives.  Went'unto Lsjhrael; that is, to the fanmily or tribe of Ishmael, as Ishmael himself was now thirteen years
dead. Esau's hunting and roving career had brought him into contact
with this family, and we shall presently find him settled in a neighboring territory.
10-22. Jacob's dream and vow.  Setting out on the way to Ilaran,
he was overtaken by night, and slept in the field.  He was far from
any dwelling, or he did not wish to enter the house of a stranger.  1215. IHe dreamns.  A ladder or stair is seen reaching from earth to
heaven, on which angels ascend and descend. This is a medium of




GEN. XXVIII.                       387
communication between heaven and earth, by which messengers pass
to and fro on errands of mercy. I-eaven and earth have been separated by sin. But this ladder has re-established the intercourse. It is
therefore a beautiful emblem of that which mediates and reconciles
(John i. 51). It here serves to bring Jacob into communication with
God, and teaches him the emphatic lesson that he is accepted through
a mediator.  Tze Lord stood above it, and Jacob, the object of his
mercy, beneath.  1st. HIe reveals himself to the sleeper as the Lord
(ii. 4), the God of Abraham thyfather, and of Isaac. It is remnarkable that Abraham is styled his father, that is, his actual grandfather,
and covenant father.  2d. Ile renews the promise of the land, of the
seed, and of the blessing in that seed for the whole race of man.
Westward, eastward, northward, and southward are they to break forth.
This expression points to the world-wide universality of the kingdom
of the seed of Abraham, when it shall become the fifth monarchy, that
shall subdue all that went before, and endure forever. This transcends the destiny of the natural seed of Abraham.  3d. Hie then
promises to Jacob personally to be with him, protect him, and bring
him back in safety. This is the third announcement of the seed that
blesses to the third in the line of descent (xii. 2, 3, xxii. 18, xxvi. 4).
16-19. Jacob awakes, and exclaims, Surely the Lord is in this place,
and I knzew it not. IHe knew his omnipresence; but he did not
expect a special manifestation of the Lord in this place, far from the
sanctuaries of his father. He is filled with solemn awe, when he finds
himself in the house of God and at the gate of heaven.  18, 19. The
pillar is the monument of the event. The pouring of oil upon it is an
act of consecration to God who has there appeared to him (Num. vii.
1). He calls the name of the place Bethel, the house of God. This
is not the first time it received the name. Abraham  also worshipped
God here, and met with the name already existing (see on xii. 8, xiii.
3, xxv. 30.
20-22. Jacob's vow. A vow is a solemn engagement to perform a
certain duty, the obligation of which is felt at the time to be specially
binding. It partakes, therefore, of the nature of a promise or a covenant. It involves in its obligation, however, only one party, and is
the spontaneous act of that party.  Here, then, Jacob appears to take a
step in advance of his predecessors.  Hitherto God had taken the initiative in every promise, and the everlasting covenant rests solely on
his eternal purpose. Abraham had responded to the call of God, believed in the Lord, walked before him, entered into communion with




388                  JACOB'S MARRIAGE.
him, made intercession with him, and given up his only son to him
at his demand. In all this there is an acceptance on the part of the
creature of the supremacy of the merciful Creator. But now the spirit
of adoption prompts Jacob to a spontaneous movement towards God.
This is no ordinary vow, referring to some special or occasional resolve.
It is the grand and solemn expression of the soul's free, full, and perpetual acceptance of the Lord to be its own God. This is the most
frank and open utterance of new-born spiritual liberty from the heart
of man that has yet appeared in the divine record. If God will be
with me. This is not the condition on which Jacob will accept God in
a mercenary spirit. It is merely the echo and the thankful acknowledgment of the divine assurance, s "I am with thee," which was given
immediately before. It is the response of the son to the assurance of
the father: "Wilt thou indeed be with me? Thou shalt be my God."
Th/is stone shall be God's hous,, a monument of the presence of God
among his people, and a symbol of the indwelling of his Spirit in
their hearts. As it comes in here it signalizes the grateful and loving welcome and entertainment which God receives from his saints.
A tenth will I surely give unto thee. The honored guest is treated as
one of the family. Ten is the whole: a tenth is a share of the whole.
The Lord of all receives one share as an acknowledgment of his sovereign right to all. Here it is represented as the full share given to
the king who condescends to dwell with his subjects. Thus Jacob
opens his heart, his home, and his treasure to God. These are the
simple elements of a theocracy, a national establishment of the true
religion. The spirit of power, and of love, and of a sound mind, has
begun to reign in Jacob. As the Father is prominently manifested in
regenerate Abraham, and the Son in Isaac, so also the Spirit in Jacob.
LVII. JACOB'S MARRIAGE. —Gen. xxix.
6. 15mn~ Rachel, a ewe.
16.,r.b Leah, wearied.
24.? Zilpah, drop?
29.  zr  Bilhah, timidity.
32. 1Zmua Reuben, behold a son. A paronomasia in allusion to the
phrase      m.:: tsn. Derivatives and compounds, being formed by the
common speaker, are sometimes founded upon resemblance in sound,




GEN. XXIX.                    389
and not always on precise forms of the original sentence which prompted
them.
33. ~i.'  Shim'on, hearing, answer.
34. l.b Levi, junction, union.
35. n     Jehudah, praised.
XXIX.  1. And Jacob lifted up his feet, and went to the
land of the sons of the east.  2. And lie saw, and behold, a
well in the field, and behold there three flocks of sheep lying
by it; for out of that well they watered the flocks: and the
stone was great upon the well's mouth.  3. And thither are
all the flocks gathered, and they roll the stone from the well's
mouth, and water the sheep, and put the stone again upon the
well's mouth in its place. 4. And Jacob said unto themi, My
brethren, whence are ye?  And he said, Of Haran are we.
5. And he said unto them, Know ye Laban, son of Nahor?
And they said, We know him. 6. And he said unto them,
Is he well?  And they said, Well; and behold Rachel his
daughter coming with the sheep.  7. And he said, Lo, yet the
day is great; it is not time for the cattle to be gathered: water
ye the sheep, and go feed them.  8. And they said, We cannot, until all the flocks are gathered, and they roll the stone
from the well's mouth, and we water the sheep.
9. Ile was yet speaking with them, and Rachel came with
her father's sheep; for she kept them. 10. And it came to
pass when Jacob saw Rachel, daughter of Laban his mother's
brother, and the sheep of Laban his mother's brother, that
Jacob drew near, and rolled the stone from the well's mouth,
and watered the sheep of Laban his mother's brother.  11.
And Jacob kissed Rachel, and lifted up his voice and wept.
12. And Jacob told Rachel that lie was her father's brother,
and that lie was Rebekah's sol: and she ran and told her father.  13. And it came to pass, when Laban heard the tidings
of Jacob his sister's son, that lie ran to meet him, and embraced him, and kissed him, and brought him to his house:




390               JACOB'S MARRIAGE.
and he told Laban all these things. 14. And Laban said to
him, Surely my bone and my flesh art thou. And he abode
with him a month of days.
15. And Laban said unto Jacob, Because thou art my brother, shouldst thou serve me for naught? Tell me what shall
thy wages be? 16. And Laban had two daughters: the name
of the elder Leah, and the name of the younger Rachel. 17.
And Leah's eyes were tender: and Rachel was beautiful in
form and in look. 18. And Jacob loved Rachel: and he said,
I will serve thee seven years for Rachel thy younger daughter.
19. And Laban said, It is better that I give her to thee than
that I give her to another man: abide with me. 20. And
Jacob served for Rachel seven years; and they were in his
eyes like a few days, for the love he had to her.
21. And Jacob said unto Laban, Give my wife, for my days
are fulfilled, that I may go in unto her. 22. And Laban
gathered all the men of the place, and made a feast. 23. And
it came to pass in the evening, that he took Leah his daughter,
and brought her to him; and he went in unto her. 24. And
Laban gave her Zilpah his maid, for a handmaid to Leah his
daughter. 25. And it came to pass in the morning, that behold it was Leah: and he said to Laban, What is this that
thou hast done unto me? Have I not served with thee for
Rachel?  And why hast thou beguiled me?  26. And Laban
said, It must not be so done in our country, to give the
younger before the firstborn. 27. Fulfil the week of this, and
we will give thee this also, for the service which thou shalt
serve with me yet other seven years. 28. And Jacob did so,
and fulfilled her week; and he gave him Rachel his daughter
to be his wife. 29. And Laban gave to Rachel his daughter
Bilhah his maid, to be her handmaid. 30. And he went in
also unto Rachel, and loved also Rachel more than Leah: and
he served with him yet other seven years.
31. And the LoRe saw that Leah was hated, and he opened
her womb; and Rachel was barren. 32. And Leah conceived,




GEN. XXIX.                       391
and bare a son, and called his name Reuben: for she said,
For the LORD hath looked on my affliction; for now will my
husband love me. 33. And she conceived again, and bare a
son, and said, For the LORD lhath heard that I was hated, and
gave me also this.  And she called his name Simon.  34. And
she conceived again, and bare a son, and said, Now this time
will my husband be joined unto me: for I have him three sons.
Therefore was his name called Levi.  35. And she conceived
again, a nd bare a son, and said, This time will I praise the
LoRD.  Therefore she called his name Judah, and she stayed
firom bearing.
In this chapter and the following Jacob grows from a solitary fugitive with a staff in his hand (xxxii. 10) to be the father of a large
family and the owner of great wealth. He proves himself to be a man
of patience and perseverance, and the Lord according to promise is
with him.
1-8. Jacob arrives at the well of Haran.  The land of the sons of
the east. The points of the heavens were defined by the usage of
practical life, and not by the standard of a science yet unknown.
Hence the east means any quarter toward the sunrising. Haran was
about four degrees east of Beer-sheba, and five and a half degrees north.
The distance was about four hundred and fifty miles, and therefore it
would take Jacob fifteen days to perform the journey at thirty miles a
day. If he reached Bethel the first night, he must have travelled about
fifty miles the first day. After this he proceeds on his journey without
any memorable incident. 2, 3. In the neighborhood of Haran he
comes upon a well, by which lay three flocks. This is not the well
near Haran where Abraham's servant met Rebekah. It is in the pasture grounds at some distance from the town. On its mouth was a
large stone, indicating that water was precious, and that the well was
the common property of the surrounding natives. The custom was to
gather the flocks, roll away the stone, which was too great to be moved
by a boy or a female, water the flocks, and replace the stone. 4-6.
Jacob, on making inquiry, learns that Haran is at hand, that Laban is
well, and that Rachel is drawing nigh with her father's flocks. Laban is
called by Jacob the son of Nahor, that is, his grandson, with the usual
latitude of relative names in Scripture (xxviii. 13). 7, 8. Thle day is
great. A great part of it yet remains. It is not yet the time to shut




392                   JACOB'S MARRIAGE.
up the cattle for the night; "water the sheep and go feed them."
Jacob may have wished to meet with Rachel without presence of the
shepherds.  We cannot.  There was a rule or customn that the flocks
must be all assembled before the stone was rolled away for the purpose of watering the cattle.  This may have been required to insure a
fair distribution of the water to all parties, and especially to those who
were too weak to roll away the stone.
9-14. Jacob's interview with Rachel, and hospitable reception by
Laban.  Rachel's approach awakens all Jacob's warmth of feeling.
He rolls away the stone, waters the sheep, kisses Rachel, and bursts
into tears. The remembrance of home and of the relationship of his
mother to Rachel overpowers him.  12-14. I-e in-forras Rachel who
he is, and she runs to acquaint her father. Laban hastens to welcome
his relative to his house.  Surely my bone and my flesh art thou. This
is a description of kinsmanship probably derived from the formation of
the woman out of the man (ii. 23). A month here means the period
from new moon to new moon, and consists of twenty-nine or thirty days.
15. Jacob serves seven years for Rachel.  What shall thy wages be?
An active, industrious man like Jacob was of great value to Laban.
16. Two daughters.  Daughters in those countries and times were also
objects of value, for which their parents were wont to receive considerable presents (xxiv. 53). Jacob at present, however, is merely
worth his labor. He ha3s apparently nothing else to offer.  18-20.
As he loves Rachel, he offers to serve seven years for her, and is accepted. Isaac loved Rebekah after she was sought and won as a bride
for him.  Jacob loves Rachel before he makes a proposal of marriage.
His attachment is pure and constant, and hence the years of his service
seem but days to him. The pleasure of her society both in the business
and leisure of life makes the hours pass unnoticed.  It is obvious that
in those early days the intercourse of the sexes before marriage was
more unrestrained than it afterwards became.
21-30. Jacob is betrayed into marrying Leah, and on consenting to
serve other seven years obtains Rachel also. I-e claims his expected
reward when due.  22-24. Afade a feast.  The feast in the house
of the bride's father seems to have lasted seven days, at the close of
which the marriage was completed.  But the custom seems to have
varied according to the circurnstances of the bridegroom. Jacob had no
house of his own to which to conduct the bride.  In the evening: when
it was dark. The bride was also closely veiled, so that it was easy for
Laban to practise this piece of deceit. A handminaid. It was customary




GEN. xxIx.                        393
to give the bride a handmaid, who became her confidential servant
(xxiv. 59, 61). 25-27. In the morning Jacob discovers that Laban
had overreached him. This is the first retribution Jacob experiences
for the deceitful practices of his former days. He expostulates with
Laban, who pleads the custom of the country. It is still the custom
not to give the younger in marriage before the older, unless the latter
be deformed or in some way defective. It is also not unusual to practise the very same trick that Laban now employed, if the suit;or is 0o
simple as to be off his guard. Jacob, however, did not expect this at
his relative's hands, though he had himself taken part in proceedings
equally questionable. Fulfil the week of this. If this was the second
day of the feast celebrating the nuptials of Leah, Laban requests him
to complete the week, and then he will give him Rachel also. If, however, Leah was fraudulently put upon him at the close of the week of
feasting, then Laban in these words proposes to give Rachel to Jacob
on fulfilling another week of nuptial rejoicing.  The latter is in the
present instance more likely. In either case the marriage of Rachel
is only a week after that of Leah. 28-30. Rather than lose Rachel
altogether, Jacob consents to comply with Laban's terms. Rachel was
the wife of Jacob's affections and intentions. The taking of' a second
wife in the lifetime of the first was contrary to the law of nature, which
designed one man for one woman (ii. 21-25). But the marrying of a
sister-in-law was not yet incestuous, because no law had yet been made
on the subject. Laban gives a handmaid to each of his dau.ghters. To
Rebekah his sister had been given more than one (xxiv. 61). Bondslaves had been in existence long before Laban's time (xvi. 1). And
loved also Rachel more than Leah. This proves that even Leah was
not unloved. At the time of his marriage Jacob was eighty-four years
of age; which corresponds to half that age according to the present
average of human life.
31-35. Leah bears four sons to Jacob.  The Lord saw. The eye
of the Lord is upon the sufferer. It is remarkable that both the narrator and Leah employ the proper name of God, which makes the
performance of promise a prominent feature of his character.  This is
appropriate in the mouth of Leah, who is the mother of the promised
seed.  That Leah was hated, -less loved than Rachel.  He therefore
recompenses her for the want of her husband's affections by giving her
children, while Rachel was barren. Rteuben, - behold a son. T/ie Lord
hath looked on my affliction.  Leah had qualities of heart, if not of
outward appearance, which commanded esteem.  She had learned to
50




394            JACOB'S FAMILY AND WEALTH.
acknowledge the Lord in all her ways. Simon, - answer.  She had
prayed to the Lord, and this was her answer. Levi, - union, the reconciler. Her husband could not, according to the prevailing sentiments
of those days, fail to be attached to the mother of three sons. Jaudah,
- praised. Well may she praise the Lord; for this is the ancestor of
the promised seed. It is remarkable that the wife of priority, but not
of preference, is the mother of the seed in whom all nations are to be
blessed.  Levi the reconciler is the father of the priestly tribe. Simon
is attached to Judah. PReuben retires into the background.
Reuben may have been born when Jacob was still only eighty-four,
and consequently Judah when he was eighty-seven.
LVIII. JACOB'S FAMILY AND WEALTH. -Gen. xxx.
6. -- Dan, judge, lord.
8. 1bn~r_ Naphtali, wrestling.
11. 7e Gad, overcozming, victory.'; in victory or =    Nt victory
cometh.  n.~ press down.  71.M troop.
13. ~".a Asher, prosperity, happiness.
18. Ir7:S;. Jissakar, reward.  The second r seems to have been
merely a full mode of writing the word, instead of the abbreviated form
T-r  -
20.`.~.l. Zebulun, dwelling. There is here a play upon the two
words'7_v to endow and 7:_ to dwell, the latter of which, however, prevails in the name. They occur only here as verbs.
21.       i.,! Dinah, judgment.
14. ~  Joseph, he shall add. There is, however, an obvious allusion
to the thought. " God hath taken away (Jx) my reproach."  Double
references, we find, are usual in the giving of names (see xxv. 30).
XXX.  1. And Rachel saw that she bare not to Jacob, and
Rachel envied her sister; and said unto Jacob, Give me children, or else I do. 2. And Jacob's anger was kindled against
Rachel; and he said, Am I instead of God. Who hath withheld
from tlhee the fruit of the womb?  3. And she said, Behold,
ray mnaid Bilhah, go in unto her; and she shall bear upon my




GEN. XXX.                    395
knees, and I also shall be built up from her. 4. And she gave
him Bilhah her maid to wife, and Jacob went in unto her. 5.
And Biihah conceived and bare Jacob a son. 6. And Rachel
said, God hath judged. me, and also heard my voice, and given
me a son. Therefore called she his name Dan. 7. And Bilhah, Rachel's maid, conceived again, and bare a second son to
Jacob. 8. And Rachel said, Wrestlings of God have I wrestled with my sister, and have prevailed. Andcl she called his
name Naphtali.
9. And Leah saw that she had stayed from bearing: and slle
took Zilpah her maid, and gave her to Jacob to wife. 10.
And Zilpah, Leah's maid, bare Jacob a son. 11. And Leah
said, Victory cometh. And she called his name Gad. 12.
And Zilpah, Leah's maid, bare a second son to Jacob. 13.
And Leah said, Happy am I; for the daughters will call me
happy. And she called his name Asher.
14. And Reuben went in the days of wheat harvest, and
found mandrakes in the field, and brought thiem unto Leah
his mother. And Rachel said to Leah, Give me now of thy
son's mandrakcs. 15. And she said unto her, Is it a small
matter to take my husband, and wouldest thou take also my
son's mandrakes? And Rachel said, Therefore lhe shall lie
with thee to-night for thy son's mandrakes. 16. And Jacob
came out of the field in the evening, and Leah came out to
meet hlim, and said, Thlou art to come in unto me; for surely
I have hired thee with my son's mlandrakes. And he lay with
her that night. 17. And God hearkened unto Leah, and she
conceived, and bare Jacob a fiftl son. 13. And Leah said,
God hath given my hire, because I gave my maiden to my
husband. And she called his nanme Issakar. 19. And Leah
conceived again, and bare a sixth son to Jacob. 20. And
Leal said, God hath endowed me with a good dowry: this
time will my husband dwell with me, for I have borne him six
sons. And she called his name Zebulun. 21. And afterwards she bare a daughter, and called her name Dinah.




396          JACOB'S FAMILY AND WEALTH.
22. And God remembered Rachel: and God hearkened to
her, and opened her womb. 23. And she conceived and bare
a son: and she said, God hath taken away my reproach. 24.
And she called his name Joseph, saying, the LORD shall add to
me another son.
25. And it came to pass when Rachel had borne Joseph,
that Jacob said unto Laban, Send me away, and let me go to
my place and to my land. 26. Give my wives and my children for whom I have served thee, and let me go: for thou
knowest my service which I have done thee. 27. And Laban
said unto bhim, Let me now find favor in thine eyes: I have
divined, and the LORD blessed me for thy sake. 28. And he said,
Appoint thy hire upon me, and I will give it. 29. And he
said unto him, Thou knowest how I have served thee, and how
thy cattle was with me. 30. For it was little which thou hadst
before I came, and it brake forth into abundance, and the
LORD blessed thee at my foot: and now, when shall I do for
my own house? 31. And he said, What shall I give thee?
And Jacob said, Thou shalt not give me anything: if thou
wilt do for me this thing, I will again feed and keep thy flock.
32. I will pass through all thy flock to-day: remove thou
thence evcry speckled and spotted.sheep, and every brown
sheep anmoling the lambs, and the spotted and speckled among
the goats: and suchs shall be my hire. 33. And my righteousness shall answer for me in time to come, when thou shalt go
over my hire before thee; any that is not speckled or spotted
among the goats, or brown among the sheep, is stole-n with me.
34. And L'aban said, Behold, may it be according to thy word.
35. And he removed that day all the straked and spotted hegoats, and all the speckled and spotted she-goats, all in which
was any white, and all the brown among the sheep, and gave
them into the hand of his sons. 36. And he set three davs'
journey between himself and Jacob; and Jacob fed the rest
of Laban's flock.
37. And Jacob took him fresh rods of poplar and hazel and




GFEN. XXX.                      397
plane; and pilled them  in white strakes, stripping the white
that was in the rods.  38. And he set the rods, wh!ich he had
pilled, inll the troughs in the vessels of water, whither tile flock
went to drinlik, before the flock, and they conceived whea
going to drink.  39. And the flock conceived before the rods;
and the flock bare straked, speckled, and spotted.  40. And
Jacob separated the lambs, and set the faces of the flock to the
straked and all the brown in the flock of Laban; and he put
his own folds by themselves, and put them  not unto Laban's
flock.  41. And it came to pass when the strong cattle con,
ceived, that Jacob set the rods before the flock in the troughs,
that they might conceive at the rods.  42. And when the
sheep were weak he set them not; and the feeble were Laban's,
and the strong Jacob's.  43. And the man brake forth exceedingly; and he had much cattle, and maid-servants and menservants, and camels and asses.
This chapter is the continuation of the former, and completes the
history of Jacob in Ilaran. The event immediately following probably
took place after LIeah had borne two of her sons, though not admitted
into the narrative till she had paused for a short time (see page 79).
1-8. Bilhah, Rachel's maid, bears two sons. 1-4. Rachel becomes
impatient of her barrenness and jealous of her sister, and unjustly reproaches her husband, who indignantly rebukes her.  God, not he, has
withheld children from her. She does what Sarah had done before
her (xvi. 2, 3), gives her handmaid to her husband. No express law
yet forbade this course, though nature and Scripture by implication
did (ii. 23-25). 5, 6. Dan.  God hath judged me. In this passage
Jacob and Rachel use the common noun, God, the Everlasting, and
therefore Almighty, who rules in the physical relations of things, - a
name suitable to the occasion. He had judged her, dealt with her
according to his sovereign justice in withholding the fruit of the womb,
when she was self-complacent and forgetful of her dependence on a
higher power; and also in hearing her voice when she approached
him in humble supplication. 7, 8. Naphtali.  Wresilings of God, with
God, in prayer, on the part of both sisters, so that they wrestled with
one another in the self-same act. Rachel, though looking first to Jacob




398             JACOB'S FAMILY AND WVEALTH.
and then to her maid, had at length learned to look to her God, and
then had prevailed.
9-13. Leah having stayed from bearing, resorts to the same expedient.  Her fourth son was seemingly born in the fourth year of Jacob's
marriage.  Bearing her first four sons so rapidly, she would the sooner
observe the temporary cessation.  After the interval of a year she
may have given Zilpah to Jacob. 10, 11. Gad. Victory cometh. She
too claims a victory.  12, 13. Asher.  Daughters will pronounce her
happy who is so rich in sons.  Leah is seemingly conscious that she is
here pursuing a device of her own heart; and hence there is no explicit reference to the divine name or influence in the naming of the
two sons of her maid.
14-21 IReuben was at this time four or five years of age, as it is probable that Leahl began to bear again before Zilpah had her second soil.
fliandraloes, - the fruit of the mandragora vernalis, which is to this day
supposed to promote fiuitfulness of the womb.  Raclhel therefore desires to partake of them, and obtains them by a compact with Leah.
16-18. Leah betakes herself to prayer, and bears a fifih son.  She
calls him Issahar, with a double allusion.  She had hired her husband
witll the mandralkes, and had received this son as her hire for giving
her maid to her husband; which she regards as an act of generosity or
self-denial.  19, 20. Zebulun.  Here Leah confesses, " God bath endowed me with a good dowry."  She speaks now like Rachel of the
God of nature.  The cherished thought th1at her husband will dwell
with her who is the mother of six sons takes form in the name.  21.
Dinah is the only daughter of Jacob mentioned (xlvi. 7), and that on
account of her subsequent connection wil-li the history of Jacob (xxxiv).
Issakar appears to have been born in the sixth year after Jacob's
marriage, Zebulun in the seventh, and Dinah in the eighth.
22-24. Cod remenzber,;ed Rachelc, in the best time for her, after he
had taught her the lessons of dependence and patience. Joseph. There
is a remote allusion to her gratitude for the reproach o- barrenness
taken away.  But there is also hope in the name. The selfish feeling
also has died away, and thle thankful Rachel rises from Elohim, the
invisible Eternal, to Jehovah, the manifest Self-existent.  The birth of
Joseph was after the fourteen years of service were completed.  He
and Dinah appear to have been born in the same year.
25-,3. Jacob enters into a new contract of service with Laban. 25,
26. WhFen Rachel had borne Joseph. Jacob cannlot ask his dismissal
till the twice seven years of service were completed.  Hence the birth




GEN. XXx.                         399
of Joseph, which is the date of his request, took place at the earliest
in the fifteenth year of his sojourn with Laban.  Jacob now wishes to
return home, from which he had been detained so long by serving for
Rachel. He no doubt expects of Laban the means at least of accomplishing his journey. 27, 28. Laban is loath to part with him. Ihave
divined, - I have been an attentive observer. The result of his observation is expressed in the following words. Appoint.  Laban offers to
leave the fixing of the hire to Jacob.  Th'y hire?upon me, which I will
take upon me as binding.  29, 30. Jacob touches upon the value of
his services, perhaps with the tacit feeling that Laban in equity owed
him at least the means of returning to his home. Brake forth, - increased. At my foot,- under my guidance and tending of thy flocks.
Do, - provide.  31-33. Thou shalt not give me anything. This shows
that Jacob had no stock from Laban to begin with. "I will pass
through all thy flock to-day" with thee.  " Remove thou thence every
speckled and spotted sheep, and every brown sheep among the lambs,
and the spotted and speckled among the goats."  These were the rare
colors, as in the East the sheep are usually white, and the goats black
or dark brown. And suc/h shall be my hire.  Such as these uncommon
party-colored cattle, when they shall appear among the flock already
cleared of them; and not those of this description that are now removed. For in this case Laban would have given Jacob something;
whereas Jacob was resolved to be entirely dependent on the divine
providence for his hire. Aizd my rigfhteousnzess will answer for me.
The color will determine at once whose the animal is. 34-33. Laban
willingly consents to so favorable a proposal, removes the party-colored animals from the flock, gives them into the hands of his sons, and
puts an interval of three days' journey between them and the pure
stock which remains in Jacob's hands. Jacob is now to begin with
nothing, and have for his hire any party-colored lambs or kids that
appear in those flocks, fiom which every specimen of this rare class
has been carefilly removed.
37-4i3. Jacob devises means to provide himself with a flock in these
unfavorable circumstances.  37-40. His first device is to place partycolored rods before the eyes of the cattle at the rutting season, that
they might drop lambs and kids varied with speckles, patches, or
streaks of white.  He had learned from experience that there is a
congruence between the colors of the objects contemplated by the dams
at that season and those of their young.  At all events they bare
many straked, speckled, and spotted lambs and kids. He now separa



400            JACOB'S FLIGHT FROM HARAN.
ted the lambs, and set the faces of the flock toward the young of the
rare colors, doubtless to affect them in the same way as the pilled rods.
Put his own folds by themselves. These are the party-colored cattle
that from time to time appeared in the flock of Laban. 41, 42. In order
to secure the stronger cattle, Jacob added the second device of employing the party-colored rods only when the strong cattle conceived.
The sheep in the Eastlamb twice a year, and it is supposed thatthe lambs
dropped in autumn are stronger than those dropped in the spring.
On this supposition Jacob used his artifice in the spring, and not in the
autumn. It is probable, however, that he made his experiments on
the healthy and vigorous cattle, without reference to the season of the
year. 43. The result is here stated.  The man brake forth exceedingly,
- became rapidly rich in hands and cattle.
It is obvious that the preceding and present chapters form one continuous piece of composition; as otherwise we have no account of the
whole family of Jacob from one author. But the names Elohim and
Jehovah are both employed in the piece, and hence their presence and
interchange cannot indicate diversity of authorship.
LIX. JACOB'S FLIGHT FROM HARAN. -Gen. xxxi.
19. ts:v. Teraphim. This word occurs fifteen times in the Old
Testament. It appears three times in this chapter, and nowhere else
in the Pentateuch. It is always in the plural number. The root does
not appear in Biblical Hebrew. It perhaps means to live well, intransitively (Gesen., Roedig.), to nourish, transitively (Fiirst). The teraphim were symbols or representatives of the Deity, as Laban calls
them his gods. They seem to have been busts (7rporojat, Aquila) of
the human form, sometimes as large as life (1 Sam. xix. 13). Those
of full size were probably of wood; the smaller ones may have been
of metal. In two passages (Jud. xvii. xviii.; Hos. iii. 4) they are six
times associated with the ephod. This intimates either that they were
worn on the ephod, like the Urim and Thummim, or more probably
that the ephod was worn on them; in accordance with which they
were employed for the purposes of divination (xxx. 27; Zeph. x. 2.)
The employment of them in the worship of God, which Laban seems
to have inherited from his fathers (Josh. xxiv. 2), is denounced as




GEN. XXXI.                     401
idolatry (1 Sam. xv. 23); and hence they are classed with the idols
and other abominations put away by Josiah (2 Kings xxiii. 24).
47. NM?''i ace Jegar-sahadutha, cairn of witness, in the Aramaic
dialect of the old Hebrew, or Shemite speech.  ri. and n'b Gal'ed
and Gil'ad, cairn of witness, in Hebrew specially so called (see xi.
1-9).
49. t=. Mizpah, watch-tower.
XXXI.  1. And he heard the words of Laban's sons, saying
Jacob hath taken all that was our father's; and of that which
was our father's hath he made all this glory. 2. And Jacob saw
the face of Laban; and, behold, it was not with him as heretofore.  3. And the Lord said unto Jacob, Return unto the
land of thy fathers, and to thy kindred; and I will be with
thee. 4. And Jacob sent and called Rachel and Leah to the
field unto his flock.  5. And said unto them, I see your father's face that it is not towards me as heretofore; and the God
of my father hath been with me.  6. And ye know that with
all my might I served your father.  7. And your father hath
deceived me, and changed my wages ten times: and God suffered him not to hurt me.  8. If he said thus, The speckled
shall be thy hire, then all the cattle bare speckled: and if he
said thus, The straked shall be thy hire, then all the cattle
bare straked. 9. And God took away the cattle of your father,
and gave them to me. 10. And it came to pass at the time
that the cattle conceived, that I lifted up mine eyes and saw
in a dream, and beheld the bucks that leaped upon the flock
were straked, speckled, and grisled.  11. And the angel of
God said to me in a dream, Jacob; and I said, Here am I. 12.
And he said, Lift up now thine eyes and see, all the bucks
that leap upon the flock are straked, speckled, and grisled;
for I have seen all that Laban doeth unto thee.  13. I am the
God of Bethel, where thou anointedst a pillar, when thou
vowedst to me a vow: now arise, come out of this land, and.
return unto the land of thy kindred.
51




402          JACOB'S FLIGHT FROM HARAN.
14. And Rachel and Leah answered and said unto him, Is
there yet to us any portion or inheritance in our father's house?
15. Are we not counted of him strangers? For he hath sold
us; and he quite devoured also our silver. 16. For all the
riches which God hath taken from our father, belongs to us
and our children; and now all that God hath said unto thee,
do. 17. And Jacob rose up, and set his sons and his wives
upon camels. 18. And he carried away all his cattle, and all
his gain which he had gained, the cattle of his getting, which
he had gained in Padan-aram, to go to Isaac his father, to tle
land of Kenaan. 19. And Laban went to shear his sheep:
and Rachel stole the teraphim which were her father's.
20. And Jacob stole the heart of Laban the Aramite, in that
he told him not that he fled. 21. And he fled and all that he
had; and he rose up and passed over the river: and he set
his face toward Mount Gilead.  22. And it was told Laban oll
the third day, that Jacob was fled. 23. And he took his
brethren with him, and pursued after him seven days' journey:
and overtook him in Mount Gilead. 24. And God came to
Laban the Aramite in a dream of tlhe night: and said unto
him, Take heed that thou speak not with Jacob from good to
had.
25. And Laban overtook Jacob: and Jacob had pitched his
tent in the mount; and Laban pitched with his brethren in
Mount Gilead. 26. And Laban said to Jacob, What hast thou
done? and stolest my heart, and carriedst away my daugllters
as captives of the sword. 27. Why hast thou fled away secretly, and stolen away from me: and hlast not told me, that
I might send thee away with gladness and with songs, and with
ttabrot and with harp? 28. Alnd hast not suffered me to kiss my
sons and my daughters. Now hlast thou done foolishly. 29. It
is in the power of my hand to do you hurt: and the God of
your father yesternight said to me, saying, Take heed that thou
spealk not witl Jacob from good to bad. 30. And now thou
hast indeed gone, because thou sorely longedst after thy fa



GEN. XXXI.                   403
thcr's house; wherefore: hast thou stolen my gods? 31. And
Jacob answered and said to Laban, Because I was afraid; for
I said; Lest thou snatch thy daughters from me. 32. With
whomsoever thou findest thy gods, let him not live; before our
bretlhren discern what is thine with me, and take it to thee.
For Jacob knew not that Rachel had stolen them.
33. And Laban went into Jacob's tent, and into Leah's tent,
and into the two handmaids' tents, and found themn not: and
he came from Leah's tent, and went into Rachel's tent. 34.
And Pachel had taken the teraphim and put them into the
camel's saddle, and sat upon them: and Laban felt all the
tent, and found them not. 35. And she said to her father, Let
it not displease my lord that I cannot rise up before thee, for
the custom of women is upon me. And he searched and found
not the teraphim. 36. And Jacob was wroth, and chode with
Laban: and Jacob answered and said to Laban, What is my
trespass, and what my sin, that thou hast pursued after me?
37. WAhen thou hast felt all my stuff, what hast thou found of
all thy household stuff?  Set it here before my brethren and
thy brethren, and let them judge between us both. 38. These
twenty years have I been with thee: thy ewes and thy shegoats have not cast their young, and the rams of thy flock
have I not eaten. 39. That which was torn brought I not unto
thee: I myself bare the loss of it; of my hand didst thou require it, stolen by day or stolen by night. 40. Thus I was:
by day the drought consumed me, and the frost by night; and
my sleep fled from mine eyes. 41. Thlus was I twenty years
in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou changedst my
wages ten times. 42. Unless the God of my father, the God
of Abraham, and the fear of Isaac, had been with me, thou
hadst now sent me away empty: my affliction and the labor
of my hands God hath seen, and judged yesternight.
43. And Laban answered and said unto Jacob, The daughters are my daughters, the sons my sons, and the cattle my




404           JACOB'S FLIGHT FROM HARAN.
cattle, and all that thou seest is mine: and what can I do this
day unto these my daughters, or unto their children which
they have borne? 44. And now come, make we a covenant,
I and thou, and let it be a witness between me and thee. 45.
And Jacob took a stone, and set it up for a pillar.  46. And
Jacob said unto his brethren, Gather stones. And they took
stones and made a heap, and they ate there upon the heap. 47.
And Laban called it Jegar-sahadutha: and Jacob called it
Galeed.
48. And Laban said, This heap is witness between me and
thee this day; therefore was its name called Galeed;  49. And
Mizpah, for he said, The LORD watch between me and thee,
when we are absent one from  another.  50. If thou shalt
afflict my daughters, or if thou take other wives beside my
daughters, no man is with us; see, God is witness between me
and thee. 51. And Laban said to Jacob, Behold this heap,
and behold the pillar, which I have cast between me and thee.
52. Witness be this heap, and witness the pillar, that I will
not pass over this heap to thee, and that thou shalt not pass
over this heap and this pillar to me, for harm.  53. The God
of Abraham, and the God of Nahor, thle God of their father,
judge between us. And Jacob sware by the fear of his father Isaac. 54. And Jacob offered sacrifice upon the mount,
and called his brethren to eat bread; and they ate bread, and
lodged in the mount.
Jacob had now been twenty years in Laban's service, and was therefore ninety-six years of age. It has now become manifest that he
cannot obtain leave of Laban to return home. I-e must, therefore,
either come off by the high hand, or by secret flight. Jacob has many
reasons for preferring the latter course.
1-13. Circumstances at length induce Jacob to propose flight to his
wives. 1, 2. His prosperity provokes the envy and slander of Laban's
sons, and Laban himself becomes estranoed. 3. The Lord now commands Jacob to return, and promises him his presence to protect him.
4-13. Jacob now opens his mind fully to Rachel and Leah. Rachel,




GEN. xXXi.                        405
we observe, is put first.  Several new facts come out in his discourse
to them.  Ye kaow - Jacob appeals to his wives on this point -that
Wvibt all my might I served your father.  He means, of course, to the
extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and
acknowledged exception, he has been faithful in keeping the cattle of
Laban.  Your father deceived me, and changed my wages ten times;
that is, as often as he could. If, at the end of the first year, he found
that Jacob had gained considerably, though he began with nothing, he
might change his wages every following half-year, and so actually
change them ten times in five years. In this case, the preceding
chapter only records his original expedients, and then states the final
result.  God sugbred himn not to hurt me. Jacob, we are to remember, left his hire to the providence of God.  He thought himself
bound at the same time to use all legitimate means for the attainment
of the desired end. His expedients may have been perfectly legitimate
in the circumstances, but they were evidently of no avail without the
divine blessing. And they would become wholly ineffectual when his
wvages were changed. Hence he says, God took the cattle and gave
them to me. 10-13. Jacob seems here to record two dreams, the former
of which is dated at the rutting season. The dream indicates the recslt by a symbolic representation, which ascribes it rather to the God
cf nature than to the man of art. The second dream makes allusion to
the former as a process still going on up to the present time. This
appears to be an encouragement to Jacob now to commit himself to the
Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and
the vow. The angel, then, is Jehovah manifesting himself to human
apprehension.
1 —19. HI-s wives entirely accord with his view of their father's
selfishness in dealing with his son-in-law, and approve of his intended
departure. Jacob makes all the needful preparations for a hasty and
secret flight. He avails himself of the occasion when Laban is at a
distance probably of three or more days' journey, shearing his sheep.
Rachel stole the teraphimn. It is not the business of Scripture to acquaint
us with the kinds and characteristics of false worship. Hence we
know little of the teraphim, except that they were employed by those
woio professed to worship the true God. Rachel had a lingering
at.tachment to these objects of her family's superstitious reverence,




406             JACOB'S FLIGHT FROM HARAN.
and secretly carried them away as relics of a home she was to visit
no more, and as sources of safety to herself against the perils of her
flight.
20-24. Laban hears of his flight, pursues, and overtakes him. Stole
the heart, KICXE'iEL vo9o. The heart is the seat of the understanding in
Scripture. To steal the heart of any one is to act without his knowledge. The river. The Frat, near which, we may conclude, Jacob
was tending his flocks. Haran was about seventy miles from  the
river, and therefore Laban's flocks were on the other side of Haran.
Toward mount Gilead; about three hundred miles from the Frat. I On
the third day. This shows that Laban's flocks kept by his sons were
still three days' journey apart from Jacob's. His brethren, - his kindred and dependents. Seven days' journey. On the third day after the
arrival of the messenger, Laban might return to the spot whence Jacob
had taken his flight. In this case, Jacob would have at least five
days of a start; which, added to the seven days of pursuit, would give
him twelve days to travel three hundred English miles. To those
accustomed to the pastoral life this was a possible achievement. God
appears to Laban on behalf of Jacob, and warns him not to harm him.
2Not to speak from  good to bad, is merely to abstain from language
expressing and prefacing violence.
25-32. Laban's expostulation and Jacob's reply.  What hast thou
done?  Laban intimates that he would have dismissed him honorably
and affectionately, and therefore that his flight was needless and unkind; and finally charges him with stealing his gods. Jacob gives him
to understand that he did not expect fair treatment at his hands, and
gives him leave to search for his gods, not knowing that Rachel had
taken them.
33-42. After the search for the teraphim has proved vain, Jacob
warmly upbraids Laban. The camel's saddle. This was a pack-saddle, in the recesses of which articles might be deposited, and on which
was a seat or couch for the rider. Rachel pleads the custom of women
as an excuse for keeping her seat; which is admitted by Laban, not
perhaps from the fear of ceremonial defilement (Lev. xv. 19-27), as
this law was not yet in force, but from respect to his daughter and the
conviction that in such circumstances she would not sit upon the teraphim. iy brethren and thy brethren, - their common kindred. Jacob
recapitulates his services in feeling terms. By day the drought; caused
by the heat, which is extreme during the day, while the cold is not
less severe in Palestine during the night.  Thefear of Isaac,   the




GEN. XXXII.                       407
God whom Isaac fears. 42. Judged, - requited by restraining thee
from wrong-cdoing.
43-47.  Laban, now pacified, if not conscience-stricken, proposes a
covenant between them. Jacob erects a memorial pillar, around which
the clan gather a cairn of stones, which serves by its name for a witness of their compact. Jegar-sahadutha.  Here is the first decided
specimen of Aramaic, as contradistinguished from Hebrew. Its incidental appearance indicates a fully formed dialect known to Jacob,
and distinct from his own.  Gilead or Galeed remains to this day in
Jebel JeFad, though the original spot was further north.
48-54. The covenant is then completed. 49, 50. And Mizpah.
This refers to some prominent cliff from which, as a watch-tower, an
extensive view might be obtained. It was in the northern half of
Gilead (Deut. iii. 12, 13), and is noticed in Judges xi. 29. It is not
to be confounded with other places called by the same name. The reference of this name to the present occurrence is explained in these two
verses.  The names Gilead and Mizpah may have arisen from this
transaction, or received a new turn in consequence of its occurrence.
51-53. The terms of the covenant are now formally stated. I/have cast.
The erection of the pillar was a joint act of the two parties; in which
Laban proposes, Jacob performs, and all take part.  The God of Abrah:am, Nahor, and Terah. This is an interesting acknowledgment that
their common ancestor Terah and his descendants down to Laban still
acknowledged the true God even in their idolatry. Jacob swears by
the fear of Isaac, perhaps to rid himself of any error that had crept into
Laban's notions of God and his worship. 54. The common sacrifice
and the common meal ratify the covenant of reconciliation.
LX. JACOB WRESTLES IN PRAYER. -Gen. xxxii.
3. vt:r. Machanaim, two camp2s.
22. p=~ Jabboq; r. pjim gush or gurgle out, or pft in niph. wrestle.
Now Wady Zurka.
29. 5q:.  Jisrael, prince of God.
31. Eq.:  bx.n:t Peniel, Penuel, face of God.
XXXII.  1. And Laban rose early in the morning, and
kissed his sons and his daughters, and blessed them: and La



408           JACOB WRESTLES IN PRAYER.
ban went and returned unto his place. 2. And Jacob went
on his way, and the angels of God met him.  3. And Jacob
said, when he saw them, This is God's camp: and lhe called
the name of the place Mahanaim.         8 TT~T 28
4. And Jacob sent messengers before him  to Esau his
brother, unto the land of Seir, the field of Edom. 5. And he
commanded them, saying, Thus shall ye say unto my lord
Esau: Thus saith thy servant Jacob, With Laban have I
sojourned and tarried until now. 6. And I have oxen and
asses, flocks, and men-servants and maid-servants: and I sent to
tell my lord, to find grace in thine eyes. 7. And the messengers returned to Jacob, saying, We have gone to thy brother
Esau, and also he cometh to meet thee, and four hundred
men with him.  8. And Jacob was greatly afraid and distressed, and lie divided the people that was with him, and the
flocks, and the herds, and the camels, into two camps. 9. And
he said, If Esau go to the one camp, and smite it, then the
camp that is left shall escape.
10. And Jacob said, O God of my father Abraham, and Gocd
of my father Isaac, thou LORD who saidst unto me, Peturn
unto thy land, and to thy kindred, and.I will deal well with
thee, 11. I am less than all the mercies and all the truth
which thou hast done unto thy servant; for with my staff I
passed over this Jordan, and now I am become two camps. 12.
Deliver me now from the hand of my brother, from the hand
of Esau: for I fear him, lest li he come and smite me, the mother with the children. 13. And thou saidst, I will surely
deal well with thee, and make thy seed as the sand of the sea,
which cannot be numbered for multitude.
14. And lie lodged there that night; and took of that which
was come into his hand a present for Esau his brother: 15. Shegoats two hundred, and he-goats twenty, ewes two hundred,
and rams twenty. 16. Milch camels and their colts thirty,
kine forty, and bulls ten, she-asses twenty, and foals ten. 17.
And he delivered into the hand of his servants every drove by




GEN. XXXiI.                    409
itself; and said unto his servants, Pass over before me, and
put a space between drove and drove. 18. And he commanded the foremost, saying, When Esau my brother meeteth thee,
and asketh thee, saying, Whose art thou? and whither goest
thou? and whose are these before thee? 19. Then shalt thou
say, Thy servant Jacob's: this is a present sent unto my lord
Esau: and behold, also, he is behind us. 20. And he commanded also the second and the third, and all that went after
the droves, saying, On this manner shall ye speak unto Esau,
when ye find him. 21. And ye shall say also, Behold, thy
servant Jacob is behind us. For he said, I will appease him
with the present that goeth before me, and afterwards I will
see his face: mayhap he will lift up my face. 22. And the
present passed over before him; and he himself lodged that
night in the camp.
23. And lie rose up that night, and took his two wives, and
his two handmaids, and his eleven sons, and passed over the
ford of Jabbok.  24. And he took them  and sent them over
the brook, and sent over that he had.  25. And Jacob was left
alone; and a man wrestled with him, until the dawn arose.
26. And he saw that he prevailed not over him, and he touched
the socket of his thigh, and the socket of Jacob's thigh was
wrenched in his wrestling with him. 27. And lie said, Let me
go, for the dawn ariseth.  And he said, I will not let thee go,
except thou bless me. 28. And he said unto him, What is thy
name? And he said, Jacob.  29. And he said, No more Jacob shall thy name be called, but Israel; for thou hast striveii
to be prince with God and with meni, and didst prevail.  30.
And Jacob asked and said, Tell now thy name. And he said,
Why is this that thou askest for my name?  And he blessed
him there. 31. 3And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
32. And the sun rose upon him as he passed over Penuel,
and lie halted upon his thigh. 33. Therefore the children of
Israel eat not the sinew that shrank, which is upon the socket
52




410             JACOB WRESTLES IN PRAYER.
of the thigh, unto this day; because he touched the socket of
Jacob's thigh in the sinew that shrank.
After twenty years spent in Aram, Jacob now returns to Kenaan.
As his departure was marked by a great moment in his spiritual life,
so lie is now approaching to a crisis in his life of no less significance.
1-3. Jacob has a vision of the heavenly host.  1. This passage, recording, Laban's farewell and departure, closes the connection of Jacob
with I-Iaran and all its toils of servitude, and is hence annexed to the
previous chapter in the English version.  In the distribution of the
original text, it is regarded as the counterpart of the two fbllowing
verses, in which Jacob's onward progress is mentioned, and so placed
with them at the beginning of a new chapter.  2, 3. Thle angels of God
met him. Twenty years ago Jacob saw the mystical ladder connecting
Ileaven and earth, and the angels of God thereupon ascending and
descending, from the one to the other.  Now, in circumstances of danger, he sees the angels of God on earth, encamped beside or around
his own camp (Ps. xxxiv. 8).  He recognizes them as God's camp,
and names the place Mahanaim, from the double encamnpment.  This
vision is not dwelt upon, as it is the mere sequel of the former scene
at Bethel.  Mahanaim  has been identified with Mahneh, about eight
miles from the cairn of Laban and Jacob.
4-9. Jacob now sends a message to Esau apprising him of his arrival.  UEto the land of Seir. Arabia Petraea, with which Esau became connected by his marriage with a daughter of Ishmael.  HIe was
now married fifty-six years to his first two wives, and twenty to his
last, and therefore had a separate and extensive establishment of children and grandchildren. Jacob endeavors to make amends for the
past by an humble and respectful approach to his elder brother, in
which he styles himself, "thy servant," and Esau, "'my lord."  lie
informs him of his wealth, to intimate that he did not expect anything
from him. iFo'tr hundred men with him.  This was a formidable force.
Esau had begun to live by the sword (xxvii. 40), and had surrounded
himself with a numerous body of followers. Associated by marriage
with the Hittites and the Ishmaelites, he had rapidly risen to the rank
of a powerful chieftain.  It is vain to conjecture with what intent Esau
advanced at the head of so large a retinue.  It is probable that he was
accustomed to a strong escort, that lie wished to make an imposing appearance before his brother, and that his mind was in that wavering
state,  when the slighlest incident might soothe him into good-will, or




GEN. XXXII.                        411
arouse him to vengeance.  8, 9. Jacob, remembering his own former
dealings with him, has good cause for alarm.  He betakes himself to
the means of deliverance.  IHe disposes of his horde into two camps,
that if one were attacked and captured, the other might meanwhile
escape.  IIe never neglects to take all the precautions in his power.
10-13. Next he betakes himself to prayer.  He appeals to the God
of Abraham and Isaac, to Jehovah the God of promise and performance.  I am less than; unworthy of all the mercy and truth of God.
With my staf.  Jacob seems to have left his home without escort and
without means.  It was evidently intended that he should return in a
short time; but unforeseen circumstances lengthened the period. ilk,
the mother with the chzildrez. H1e is here used in that pregnant sense
which is familiar in Scripture, to include his whole clan; as Ishmael,
Israel, Edom, often stand for their respective races.  He thenl pleads
the express promise of God (xxviii. 13-1.5, xxxi. 3).
14-22. Jacob sends forward a present to Esau.  l-e lod9ged t/here
thcat nigyht. TMahanaim   may have been about twenty-five miles from
the Jabbok.  At some point in the interval he awaited the return of
his messengers.  Abiding during the night in the camp, not far from
the ford of the Jabbok, he selects and sends forward to Esau his valuable present of five hundred and fifty head of cattle.  T/hat which was
come into his hand, into his possession.  The cattle are selected according to the proportions of male and female which were adopted from
experience among the ancients (Varro, de re rGust. II. 3). Every drove
by itself, with a space between, that' Esau mighlt have time to estimate
the great value of the gift.  The repetition of the announcement of the
gift., and of Jacob himself being at hand, was calculated to appease Esau,
and persuade him that Jacob was approaching him in all brotherly
confidence and affection.  -Appease zim. Jacob designs this gift to be
the means of propitiating his brother before he appears in his presence.
Lift zip myface, accept me. Lodged that nighit in the canmp; after
sending this present over the Jabbok.  This seems the same night
referred to in v. 14.
23-33. Jacob wrestles with a man.  23, 24. Passed over the ford of
Jabbokl7. The Jabbok rose near lRabbath Ammon, and flowed into the
Jordan, separating North Gilead from  South, or the kingdom of Og
from that of Sihon.  25. Jacob was left alone, on the north side, after
all had passed over. A2 man wrestled with him.  When God has a
new thing of a spiritual nature to bring into the experience of man, he
begins with the senses.  He takes man on the ground on which he




41 2             JACOB WRESTLES IN PRAYER.
finds him, and leads him through the senses to the higher things of
reason, conscience, and communrion with God.
Jacob seems to have gone through the principles or foundations of
faith in God and repentance towards him, which gave a character to
the history of his grandfather and fiather, and to have entered upon
the stage of spontaneous action.  IHe had that inward feeling of spiriual power which prompted the apostle to say, " I can do all things."
Hence we find him dealing with Esau for the birthright, plotting with
his mother for the blessing, erecting a pillar and vowing   a vow at
Bethel, overcoming  Laban wTitil his own weapons, and even now taking the most prudent measures for securing a welcome friom Esau on
his return.  He relied indeed on God, as was demonstrated in many
of his words and deeds; but the prominent feature of his character
was a strong and firm reliance on hirmselfi_ But this practical selfreliance, though naturally springing up in the new man and highly
commendable in itself, was not yet in Jacob duly subordinated to that
absolute reliance which ought to be placed in the Author of our being
and oGur salvation.  Hence he lhad been betrayed into intrusive, dubious, and even sinister courses, which in the retributive providence of
God had brought, and were yet to bring him, into many troubles'and
perplexities. The hazard of his present situation arose chiefly from his
fornmer unjustifiable practices towards his brother.  He is now to learn
the lesson of unreserved relia.nce on God.
-A 2ZC2 appe'ared to him in his loneliness; one having the bodily form
andl substance of a man.  MJ5'estlecd wit hi-7in, - encountered him in the
very point in which he was strong.  iHe had been a taker by the heel
from his very birth (25, 26), and his subsequent life had been a constant and successful struggle with adversaries.  Alnd whel /he, the
stranger,,  saw  t~hat hIe preevaied nzot over htim.  Jacob, true to his
character, struggles while life remains, with this new combatant.  He
touchbcd MIte socket of h'iS thigh,, so that it was wrenched out of joint.
The thigh is the pillar of a main's strength, and its joint with the hip
thle seat of physical force for the wrestler.  Let the thigh bone be
thrown out of joint, uand the man is utterly disabled.  Jacob now fineds
that this mysterious wrestler has wrested from him, by one touch, all his
miglt, anl  he can no longer stand alone.  Without any support whatever from himself, he han1gs upoin the conqueror, and in that condition
learns by experience tlhe practice of sole reliance on one mightier than
himself.  This is the turning-point in this strange drama.  Henceforth
Jacob now feels himself strong, not in himself, but in the Lord, and in




GE:N. XXXII.                       413
the power of his might. What follows is merely the explication and
the consequence of this bodily conflict.
And he, the Mighty Stranger, said, Let me go, for the dawn ariseth.
The time for other avocations is come: let me go. He does not shake
off the clinging grasp of the now disabled Jacob, but only calls upon
him to relax his grasp. And he, Jacob, said, I will not let thee go except thJou bless me. Despairing now of his own strength, he is Jacob
still: he declares his determination to cling on until his conqueror bless
him.  H    oe now knows ie is in the hand of a higher power, who can
disable anid again enable, who carn curse and also bless.  He knows
himself also to be now utterly helpless without the healing, quickening,
protecting power of his victor, and, though le die in the effort, he will
not let him go without receiving this blessing.  Jacob's sense of his
total debility and utter defeat is now the secret of his power with his
friendly vanquisher.  He can overthrow all the prowess of the selfreliant, but he cannot resist tile earnest entreaty of the helpless.
28-30. What is t/hy name? He reminds him of his former self, Jacob, the supplanter, the self-reliant, self-seeking.  But now he is disabled, dependent on another, and seeking a blessing from another, and
for all others as well as himself.  No more Jacob shall thy name be
called, but Israel, - a prince of God, in God, with God. In a personal conflict, depending on thyself, thou wert no match for God. But
in prayer, depending on another, thou hast prevailed with God and
withl men.  The new name is indicative of the new nature which has
now come to its perfection of development in Jacob.  Unlike Abraham, who received his new name once for all, and was never afterwards
called by the former one, Jacob will hence be called now by the one
and now by the other, as the occasion may serve.  For he was called
from the womb (xxv. 23), and both names have a spiritual significance
for two different aspects of the child of God, according to the apostle's
paradox, " Work out your own salvation with fear and trembling, for it
is God that worketh in you both to will and to do of his good pleasure"
(Phil. ii. 12, 13). Tell now thy name. Disclose to me thy nature. This
mnysterious Being intimates by his reply that Jacob was to learn his
nature, so far as he yet required to know it, from the event that had
just occurred; and he was well acquainted with his name. And he
blessed him  there.  He had the power of disabling the self-sufficient
creature, of upholding that creature when unable to stand, of answering
prayer, of conferring a new name, with a new phase of spiritual life, and
of blessing with a bodily renovation, and with spiritual capacity for




414             JACOB WRESTLES IN PRAYER.
being a blessing to mankind. After all this, Jacob could not any longer
doubt who hIe was. There are, then, three acts in this dramatic scene:
first, Jacob wrestling with the Omnipresent in the form of a man, in
which he is signally defeated; second, Jacob importunately supplicating
Jehovah, in which he prevails as a prince of God; thirc, Jacob receiving the blessing of a new name, a new development of spiritual life,
and a new capacity fbr bodily action.
31-33. Peniel, —the face of God.  The reason of this name is
assigned in the sentence, I have seen God face to face.  Ile is at first
called a man. Hosea terms him the angel (xii. 4, 5 (3, 4). And
here Jacob names him God. Hence some men, deeply penetrated with
the ineffable grandeur of the divine nature, are disposed to resolve the
first act at least into an impression on the imagination. We do not
pretend to define with undue nicety the mode of this wrestling. And
we are far from saying that every sentence of Scripture is to be understood in a literal sense. But until some cogent reason be assigned, we do
not feel at liberty to depart from the literal sense in this instance.
The whole theory of a revelation from  God to man is founded upon
the principle that God can adapt himself to the apprehension of the
being whom he has made in his own imag'e. This principle we accept,
and we dare not limit its application further than the demonstrative
laws of reason and conscience demand. If God walk in the garden
with Adam, expostulate with Cain, give a specification of the ark to
Noah, partake of the hospitality of Abraham, take Lot by the hand to
deliver him from Sodom, we cannot affirm that he may not, for a worthy end, enter into a bodily conflict with Jacob. These various manifestations of God to man differ only in degree. If we admit any one,
we are bound by parity of reason to accept all the others.
We have also already noted the divine method of dealing with man.
He proceeds from the known to the unknown, from the simple to the
comp'lex, from the material to the spiritual, from the sensible to the
super-sensible.  So must he do, until he have to deal with a world of
philosophers. And even then, and only then, will his method of teachinT and dealing with men be clearly and fully understood. The more we
advance in the philosophy of spiritual things, the more delight will we
feel in discerning the marvellous analogy and intimate nearness of the
outward to the inward, and the material to the spiritual world. We have
only to bear in mind that in man there is a spirit as well as a body;
a.nd in this outward wrestling of man with man we have a token of
the inwrard wrestling of spirit with spirit, and therefore an experimen



GEN. XXXIII.                     415
tal instance of that great conflict of the Infinite Being with the finite
self, which grace has introduced into our fallen world, recorded here
for the spiritual edification of the church on earth.
ify life is preserved. The feeling of conscience is, that no sinner
can see the infinitely holy God and live. And he halted upon his thigh.
The wrenching of the tendons and muscles was mercifully healed, yet
so as to leave a permanent monument, in Jacob's halting gait, that God
had overcome his self-will.
LXI. JACOB AND ESAU MEET. - Gen. xxxiii.
17. nr:. Sukkoth, bootls, consisting of poles forming a roof covered
with branchles, leaves, or grass.
19. -in~ Chalmor, ass, red, heap.,n2'1: Qesitah, weighed or measured.'ALvo's, LXX. and Onk.
XXXIII.  1. And Jacob lifted up his eyes, and looked, and
behold, Esau came, and with him  four hundred men.  And
he divided the children unto Leah, and unto Rachel, and unto
the two ]hadndaids.  2. And he put the handmaids and their
children foremost, and Leah and her children after, and Rachel
and Joseph hindmost.  3. And he passed over before them,
and bowed to the earth seven times, until lie came near to his
brother.  4. And Esau ran to meet him, and embraced him,
and fell on his neck and kissed him: and they wept.  5. And
he lifted up his eyes and saw the women and the childre.n, and
lie said, Who are these of thine?  And he said, The chlildro;
-whom  God hath granted to thy servanlt.  6. And the handmaids came near, they and their children, and they boweld.
7. And Leah also came near and her chlildren, and they bowed;
and after came near Joseph and Rachel, and they bowed.  8.
And he said, What is all this horde of thine which I met?
And he said, To find grace in the eyes of my lord.  9. And
Esau said, I have enough, my brother; be that to thee that is
thine.  10. And Jacob said, Nay, now, if now I have found




416               JACOB AND ESAU MEET.
grace in thine eyes, then receive my present from my hand;
for thlerefore have I seen thy face, as if I had seen tile face of
God, and thou wast pleased with me. 11. Take now my blessinlg that is brought to thee, because God has favored me and I
have all.  And he urged him, and lie took it.  12. And he
said, Let us set out and go, and I will go with thee.  13. And
hle said unto him, My lord knoweth that the children are tender, and the flocks and herds are suckling with me, and they
will overdrive them  one day and all the flock will die.  14.
Let my lord now pass over before his servant, and I will lead
on softly, at the pace of the cattle that are before mie, and at
the pace of the children, until I come unto my lord unto Seir.
15. And Esau said, Let me now leave with thee of the men
that are with me. And he said, Wherefore this? Let me find
grace in the eyes of my lord.  16. And Esau returned that
day on his way to Seir.
17. And Jacob journeyed to Sukkoth, and built him a house:
and for his cattle he made booths; therefore he called the
name of the place Sukkoth.               ~ 37.
18. And Jacob wen[t in peace to the city of Shekem, which
is in the land of Kenaan, where he went from Padan-aram:
and lhe pitched before the city.  19. And he bought a parcel
of the field where he had spread his tent, at the hand of the
sons of Hamor, the father of Shlekem, for a hundred kesitals.'20. And he set up there an altar, and called it El-EloheIsrael.                      ~ 38.
Jacob has a friendly interview with Esau, and reenters Kenaan.
1-3. Jacob, on seeing, Esau approach with his four hundred men,
advances with circumspection and lowly obeisance. He divided his
family, arranged them according to their preciousness in his eyes, and
walks himself in front. In drawing near, he bows seven times, in token of complete submission to his eider brother. 4-7. Esau, the wild
hunter, is completely softened, and manifests the warmest affection,
which is reciprocated by Jacob. The puncta extraordinaria over
~trire,-n (and kissed him), seemingly intimating a doubt of the reading




GEN. XXXIII.                      417
or of the sincerity of Esau, are wholly unwarranted. Esau then observes the women and children, and inquires who they are.  Jacob
replies that God had granted, graciously bestowed on him, these
children. They approach in succession, and do obeisance. 8-11. Esau
now inquires of the caravan or horde he had already met. He had
heard the announcement of the servants; but he awaited the confirmation of the master. To find grace in the eyes of my lord. Jacob values
highly the good-will of his brother. The acceptance of this present is
the security for that good-will, and for all the safety and protection
which it involved.  Esau at first declines the gift, but on being urged
by Jacob accepts it, and thereby relieves Jacob of all his anxiety. His
brother is now his friend indeed.  Therefore have I seen thyface, that
I might give thee this token of my affection. As if I had seen the face
of God. The unexpected kindness with which his brother had received him was a type and proof of the kindness of the All-provident,
by whom it had been added to all his other mercies. MJ blessing; my
gift which embodies my good wishes. I have all; not only enough, but
all that I can wish.
12-16. They now part for the present. I will go with thee; as an
escort or vanguard. Jacob explains that this would be inconvenient
for both parties, as his tender children and suckling cattle could not
keep pace with Esau's men, who were used to the road. At the pace:
of the cattle; as fast as the business (m.,i~?) of Jtravelling with cattle
will permit.  Unto Seir. Jacob is travelling to the land of Kenaan,
and to the residence of his father. But, on arriving there, it will be'
his first duty to return the fraternal visit of Esau. The very circumstance that he sent messengers to apprise his brother of his arrival,
implies that he was prepared to cultivate friendly relations with him.
Jacob also declines the offer of some of the men that Esau  had with
him. 1ie had, doubtless, enough of hands to manage his remaining
flock, and he now relied more than ever on the protection of that God
who had ever proved himself a faithful and effectual guardian.
17. S'ukkoth was south of the Jabbok, and east of the Jordan, as we
learn from'Judges viii. 4-9. From the same passage it appears to.
have been nearer the Jordan than Penuel, which was at the ford: of
Jabbok.  Sukkoth cannot therefore be identified with Sakut, which
Robinson finds on the other side of the Jordan, about ten miles north.
of the mouth of the Jabbok. And built him a house. This indicates
a permanent residence. Booths, or folds, composed of upright stakes,
wattled together, and sheltered with leafy branches. The closed. spaces
53




418                JACOB AND ESAU MEET.
in the text is properly introduced here, to indicate the pause in the
narrative, while Jacob sojourned in this place. Dinah, who is not
noticed on the journey, was now not more than six years of age. Six
or seven years more, therefore, must have elapsed before the melancholy events of the next chapter took place. In the interval, Jacob
may have visited his father, and even returned the visit of Esau.
18-20. Jacob at length crosses the Jordan, and enters again the land
of Kenaan. In peace. The original word (t5.. safe, in peace) is
rendered Shalem, the name of the town at which Jacob arrived, by the
Septuagint. The rendering safe, or in peace, is here adopted, because
(1) the word is to be taken as a common noun or adjective, unless
there be a clear necessity for a proper name; (2) the place was called
Shekem in the time of Abraham (xii. 6), and the town is so designated
in the thirty-fifth chapter (v. 4); and (3) the statement that Jacob
arrived in safety accounts for the additional clauses, " which is in the
land of Kenaan," and " when he went from Padan-aram," and is in
accordance with the promise (xxviii. 21) that he would return in peace.
If, however, the Salim found by Robinson to the west of Nablous be
the present town, it must be called the city of Shekem, because it belonrged to the Shekem mentioned in the following verse and chapter..Pitched before the city. Jacob did not enter into the city, because his flocks:and herds could not find accommodation there, and he did not want to
come into close contact with the inhabitants. He bought a parcel of the
field. He is anxious to have a place he may call his own, where he
may have a permanent resting-place. For a hundred kesitahs. The
kesitah may have been a piece of silver or gold, of a certain weight,
equal in value to a lamb (see Gesenius).  El-Elohe-Israel. Jacob
consecrates his ground by the erection of an altar.  He calls it the:altar of the Mighty One, the God of Israel, in which he signalizes the
omnipotence of him who had brought him in safety to the land of
promise through many perils, the new name by which he himself had'been lately designated, and the blessed communion which now existed:between the Almighty and himself. This was the very spot where.Abraham, about one hundred and eighty-five years ago, built the first
altar.he erected in the promised land (xii. 6, 7). It is now consecrated anew to the God of promise.




GEN. XXXIV.                    419
LXII. DINAH'S DISHONOR. -Gen. xxxiv.
XXXIV.  1. Then went out Dinah, the daughter of Leah,
whom she bare unto Jacob, to see the daughters of the lald.
2. And Shekem, son of Hamor the Hivite, prince of the lan.d,
saw her; and he took her, and lay with her, and humbled lher.
3. And his soul clave unto Dinah, daughter of Jacob; anlld ihe
loved the damsel, and spake to the heart of the damsel. 4.
And Shekem said unto Hamor his father, saying, Get me tfhis
damsel to wife.  5. And Jacob heard that he had defiled Dinali his daughlter: and his sons were with his cattle in the
field: and Jacob held his peace until they were come.
G. And Hamnor, the father of Shekem, came out unto Jacob
to speak with him.  7. And the sons of Jacob came from the
field when they heard it: and the men were grieved, and were
very wroth, because he had wrought folly in Israel, to lie with
the daughter of Jacob; which ought not to be done. 8. And
HIamor spake with them, saying, Shekem, my son, his soul
clingeth to your daughter; give her now to him to wife. 9.
And intermarry ye with us; your daugh'lters give unto us,
and our daughters take unto you. 10. And ye shall dwell
with us: and the land shall be before you; dwell and trade
therein, and get possessions therein.  11. And Shekem said
unto her father and unto her brethren, Let me find grace in
your eyes, and what ye shall say unto me I will give.  12.
Multiply upon me much dowry and gift, and I will give according as ye shall say unto me: and give me the damnsel to
wife. 18. And the sons of Jacob answered Shekerm and Hamor his father with deceit, and spake: because he had defiled
Dinah their sister.  14. And they said unto them, We cannot
do this thing, to give our sister to a manl that hath a foreskin;
for that were a reproach unto us. 15. Only in this will we
consent unto you, if ye will be as we, to be circumcised every
nmale of you. 16. Then will we give our daughters unto you,




420                DINAH'S DISHONOR.
and we will take your daughters to us; and we will dwell
with you, and become one people. 17. And if ye will not
hearken unto us to be circumcised, then will we take our
daaughtier and be gone.
18. And their words were good in the eyes of Hamor, and
of Shekemn, Hamor's son. 19. And the young man delayed
not to do the thing, because he delighted in the daughter of
Jacob: and he was more honorable than all the house of his
father. 20. Then went Hlamor and Shekenm his son unto the
gate of their city, and spake to the men of their city, saying,
21. These men are peaceable with us: and let them dwell in
the land, and trade therein; and the land, behold, is wide
enough before them: their daughters let us take to us for
wives, and our daughters let us give to them. 22. Only herein
will the men consent to us to dwell with us, to become one
people, if every male of us be circumcised, as they are circumcised. 23. Their flocks, their property, all their cattle, shall
they not be ours?  Only let us consent unto them, and they
will dwell with us. 24. Then hearkened unto Hanior and
unto Shekem his son all that came out of the gate of his city:
and every male was circumcised; all that came out of the gate
of his city.
25. And it came to pass on the third day, when they were
sore, that two of Jacob's sons, Simon and Levi, Dinah's brethren, took each man his sword, and went unto the city boldly,
and slew every male. 26. And Hamor and Shekem his son
they slew with the edge of the sword, and took Dinah out of
Shekem's house, and came out. 27. The sons of Jacob went
upon the slain, and spoiled the city, because they had defiled
their sister. 28. Their sheep and their oxen and their asses
and that which was in the city and that which was in the field
they took. 29, And all their wealth and all their little ones
and their wives took they captive and spoiled, and all that
was in the house. 30. And Jacob said to Simon and to Levi,
Ye have troubled me, to make me stink to the inhabitant of




GEN. XXXIV.                       421
tile land, the Kenaanite and the Perizzite: and I am  a few
men, and they will gather against me and smite me, and I
shall be destroyed, I and  my house.  31. And they said,
Should he deal with our sister as with a harlot?     T 29.
This chapter records the rape of Dinah and the revenge of her
brothers.
1-5. Dinah went out to see the daughters of the land. The Jewish doctors of a later period fix the marriageable age of a female at
twelve years and a day. It is probable that Dinah was in her thirteenth year when she went out to visit the daughters of the land. Six
or seven years, therefore, must have been spent by Jacob between
Sukkoth, where he abode some time, and the neighborhood of Shekem,
where he had purchased a piece of ground. If we suppose Dinah to
have been born in the same year with Joseph, who was in his seventeenth year at the time of his being sold as a bondslave (xxxvii. 2), the
events of this chapter must have occurred in the interval between the
completion of her twelfth and that of her sixteenth year.  Shekenzm.
This name is hereditary in the family, and had taken hold in the locality before the time of Abraham.  The luivite was a descendant of
Ktennan. We find this tribe now occupying the district where the
Kenaanite was in possession at a former period (xii. 6). 3. Spake to
-the heart of the damsel. After having robbed her of her honor, he
promises to recognize her as his wife, provided he can gain the consent
of her relatives.  Shekenm spake unto his father Hamor. IIe is in earnest about this matter. Jacob held his peace. He was a stranger in
the land, and surrounded by a flourishing tribe, who were evidently
unscrupulous in their conduct.
6-17. A conference takes place between the parties. Hamor and
Jacob, the parents on both sides, are the principals in the negotiation.
7. The sons of Jacob, being brothers of the injured damsel, are present,
1according to custom.  Wrought fully in Israel; a standing phrase from
this time forward for any deed that was contrary to the sanctity which
ought to characterize God's holy people. Israel is here used to designate the descendants of Israel, the peculiar people. 8-10. Hamor
makes his proposal.  Shelkemz, my son. These words are a nominative
pendent, for which " his soul" is substituted.  He proposes a political
alliance or amalgamation of the two tribes, to be sealed and actually
effected by intermarriage.  He offers to make them joint-possessors of
the soil, and of the rights of dwelling, trading, and acquiring property.
2        0             01     C




422                  DINAH'S DISHONOR.
11, 12. Shekem now speaks with becoming deference and earnestness.
He offers any amount of dowry, or bridal presents, and of gift to the
mother and brothers of the bride. It must be acknowledged that the
father and the son were disposed to make whatever amends they could
for the grievous offence that had been committed. 13-17. The sons
of Jacob answer with deceit. They are burning with resentment of
the wrong that " ought not to have been done," and that cannot now be
fully repaired. Yet they are ii. presence of a superior force, and
therefore resort to deceit. Aizd spake. This goes along with the previous verb "answered," and is meant to have the same qualification
"with deceit."  The last clause of the verse then assigns the cause of
this deceitful dealing. 14-17. Their speech, for the matter of it, is reasonable. They cannot intermarry with the uncircumcised. Only on condition that every male be circumcised will they consent. On these terms
they promise to " become one people " with them. Otherwise they take
their daughter, and depart.  Our dacughter.  They here speak as a
family or race, and therefore call Dinah their daughter, though her
brothers are the speakers.
18-24. Hamor and Shekem accept the terms, and forthwith proceed
to carry them into effect. It is testified of Shekem, that he delayed
not to do the thing, and that he was more honorable than all his house.
20-23. They bring the matter before their fellow-citizens, and urge
them to adopt the rite of circumcision, on the ground that the men are
peaceable, well-conducted, and they and their cattle and goods would
be a valuable addition to the common wealth of their tribe. Hence it
appears that the population was still thin, that the neighboring territory
was su-ficient for a much larger number than its present occupants, and
that a tribe found a real benefit in an accession to his numbers. 24.
The people were persuaded to comply with the terms proposed. There
is nothing said here of the religious import of the rite, or of any diversity of worship that may have existed between the two parties. But
it is not improbable that the Shekemites were prepared for mutual
toleration, or even for the adoption of the religion of Israel in its
external forms, though not perhaps to the exclusion of their own hereditary customs. It is also possible that the formal acknowledgment
of the one true God was not yet extinct. Circumcision has been in
use among the Egyptians, Colchians (Herod. ii. 104), and other eastern nations; but when and how introduced we are not informed. The
present narrative points out one way in which it may have spread from
nation to nation.




GEN. XXXV.                       423
25-31. Simon and Levi, at the head no doubt of all their father's
men, now fall upon the Shekemites, when feverish with the circumcision, and put them to the sword. Simon and Levi were the sons of
Leah, and therefore full brothers of Dinah. If Dinah was of the
same year as Joseph, they would be respectively seven and six years
older than she was. If she was in her thirteenth year, they would
therefore be respectively in their twentieth and nineteenth years, and
therefore fitted by age and passion for such an enterprise. 27-29. All
the sons of Jacob joined in the sacking of the city. They seized all
their cattle and goods, and made captives of their wives and little ones.
30. Jacob is greatly distressed by this outrage, which is equally contrary to his policy and his humanity. Ile sets before his sons, in this
expostulation, the danger attendant upon such a proceeding. The
i{enaazite and the Perizzite, whom Abraham found in the land on his
return from Egypt (xiii. 7). lam afew men, - men of number that
might easily be counted. I here denotes the family or tribe with all
its dependents. When expanded, therefore, it is, "I and my house."
31. Simon and Levi have their reply. It justifies the retribution which
has fallen on the Shekemites for this and all their other crimes. But
it-does not justify the executioners for taking the law into their own
hands, or proceeding by fraud and indiscriminate slaughter. The employment of circumcision, too, which was the sign of the covenant of
grace, as a means of deception, was a heinous aggravation of their
offence.
LXIII. DEATH OF ISAAC. - Gen. xxxv.
8.. n'vi Deborah, bee. n.r  Ai  Allon-bakuth, oak of weeping.
16. lt:= length, stretch. A certain but unknown distance, a stadium
or furlong (Jos.) a hippodrome (Sept.) which was somewhat longer,
a mile (Kimchi). n'e_ Ephrath, fruitful or ashy.
18. e.iq-] Ben-oni, son of my pain. I79.~? Binjamin, son of the
right hand.
19. vj. na.t Beth-lechem, house of bread.
21.  T'Eder, flock, fold.
XXXV.  1. And God said unto Jacob, Arise, go up to
Bethel, and dwell there: and make there an altar to the God




424                DEATH OF ISAAC.
that appeared unto thee when thou fleddest from the face of
Esau thy brother. 2. Then said Jacob unto his house, and to
all that were with him, Put away the strange gods that are
among you, and be clean, and change your garments. 3. And
let us arise and go up to Bethel; and I will there make an
altar to the God who answered me in the day of my distress,
and was with me in the way that I went. 4. And they gave
unto Jacob all the strange gods that were in their hand, and
the rings that were in their ears; and Jacob hid them under
tlhe oak which was by Shekem. 5. And they set out: and the
terror of God was upon the cities that were round about them,
and they did not pursue after the sons of Jacob. 6. And Jacob
went to Luz, which is in the land of Kenaan, that is, Bethel,
he and all the people that were with him. 7. And lhe built
there an altar, and called the place El-bet-h-el; because there
God revealed himself unto him, when he fled from the face of
his brother. 8. And Deborah, Rebekah's nurse, died, and was
buried beneath Bethel, under the oak; and the name of it was
called Allon-bakuth.             ~1 30.
9. And God appeared unto Jacob again, when he went out
of Padan-aramn, and blessed him. 10. And God said unto
him, Thy name is Jacob: thy name shall not be called any
more Jacob, but Israel shall be thy name. And he called his
name Israel. 11. And God said unto him, I am God Almighty;
be fruitful and multiply; a nation and a congregation of nations shall be of thee, and kings shall come out of thy loins.
12. And the land which I gave Abraham and Isaac, to thee
will I give it; and to thy seed after thee will I give the land.
13. And God went up from him, in the place where he talked
with him. 14. And Jacob set up a pillar in the place where
he talked with him, a pillar of stone: and lihe poured thereon
a drink offering, and poured thereon oil. 15. And Jacob called
the name of the place where God spake with him, Beth-el.
16. And they set out from Beth-el; and there was yet a
stretch of the land to go into Ephrath; and Rachel travailed




GE N. XXXV.                      425
and had hard labor. 17. And it came to pass, when she was in
hard labor, that the midwife said unto her, Fear not, for this
is also to thee a son. 18. And it came to pass, as her soul was
departing when she died, that she called his name Ben-oni;
and his father called him  Benjamin.  19. And Rachel died,
and was buried in the way to Ephrath, which is Beth-lehem.
20. And Jacob set a pillar upon her grave; that is the pillar
of Rachel's grave unto this day.  21. And Israel set out and
spread his tent beyond the tower of Eder. 22. And it came to
pass, when Israel dwelt in the land, that Reuben went and lay
with Billlah his father's concubine: and Israel heard it. ~ 31.
And the sons of Jacob were twelve. 23. The sons of Leah:
Jacob's first-born, Reuben, and Simon and Levi and Judah
and Issakar and Zebulun.  24. The solns of Rachel: Joseph
and Benjamin.  25. And the sons of Bilhah, Rachel's handmaid: Dan and Naphtali. 26. And the sons of Zilpah, Leah's
handmaid: Gad and Asher: these are the sons of Jacob, who
were born, to him in Padan-aram.  27. And Jacob went unto
Isaac his father to Mamnre, the city of Arba, which is Hebron,
where Abraham and Isaac sojourned.  28.  And the days of
Isaac were a hundred and eighty years. 29. And Isaac expired,
and died, and was gathered unto his peoples, old and full of
days: and Esau and Jacob his sons buried him.    ~[ 32.
This chapter contains the return of Jacob to his father's house, and
then appends the death of Isaac.
1-8. Jacob returns to Bethel. And God said unto Jacob. He receives the direction from God. He had now been six years lingering
in Sukkoth and Sllekem. There may have been some intercourse
between him and his father's house during this interval. The presence
of Deborah, Rebekah's nurse, in his family, is a plain intimation of
this. But Jacob seems to have turned aside to Shekem, either to visit
the spot where Abraham first erected an altar to the Lord, or to seek
pasture for his numerous flocks. Arise, go up to Betlhel, and dwell
there. In his perplexity and terror the Lord comes to his aid. He
reminds him of his former appearance to him at that place, and directs
him to erect an altar there. This was Abraham's second resting-place
54




426                   DEATH OF ISAAC.
in the land. He who had there appeared to Jacob as the Jehovah, the
God of Abraham and Isaac, is now described as El, the Mlighty One,
probably in allusion to Bethel (house of El), which contains this name,
and was at that time applied by Jacob himself to the place. 2, 3. His
house; his wives and children. All that were with him; his men-servants and maid-servants. The strange gods, belonging to the stranger or
the strange land. These include the teraphim, which Rachel had secreted,
and the rings which were worn as amulets or charms. Be clean; cleanse
the body, in token of the cleaning of your souls.  C]hange your garmenzts; put on your best attire, befitting the holy occasion.  The God,
in contradistinction to the strange gods already mentioned. 4. Hid
them; buried them.  The oak which was by Shekem. This may have
been the oak of gMoreh, under which Abraham pitched his tent (xii.
6). 5-7. The terror of God; a dread awakened in their breast by some
indication of the divine presence being with Jacob.  The patriarch
seems to have retained possession of the land he had purchased and
gained by conquest, in this place. His flocks are found there very
shortly after this time (xxxvii. 12), he alludes to it, and disposes of it
in his interview with Joseph and his sons (xlviii. 22), and his well is
there to this day. Luz, which is in the land of Kenaan. This seems
at first sight to intimate that there was a Luz elsewhere, and to have
been added by the revising prophet to determine the place here intended.
Luz means an almond tree, and may have designated many a place.
But the reader of Genesis could have needed no such intimation, as
Jacob is clearly in the land of Kenaan, going from Shekem to Hebron.
It seems rather to call attention again (xxxiii. 18) to the fact that
Jacob has returned from Padan-aram to the land of promise. The
name Luz still recurs, as the almond tree may still be flourishing. And
he built there an altar, and called the place El-beth-el. Thus has Jacob
obeyed the command of God, and begun the payment of the vow he
made twenty-six years before at this place (xxviii. 20-22).  There
God revealed himself unto lhim. The verb here.in. is plural in the
Masoretic I-ebrewN, and so it was in the copy of Onkelos. The Sam.
and the Sept. have the singular. The reading is therefore various.
The original was probably singular, and may have been so even with
its present letters. If not, this is one of the few instances in which
Elohim is construed grammatically with a plural verb. 8. Deborah
dies in the family in which she began life.  She is buried under "the
well-known oak" at Bethel. Jacob drops a natural tear of sorrow
over the grave of this faithful servant, and hence the oak is called the




GEN. XXXV.                        427
oak of weeping. It is probable that Rebekah was already dead, since
otherwise we should not expect to find Deborah transferred to Jacob's
household. She may not have lived to see her favorite son on his
return.
9-15. God appears to Jacob again at Bethel, and renews the promise made to him there (xxviii. 13, 14).  Again.  The writer here
refers to the former meeting of God with Jacob at Bethel, and thereby
proves himself cognizant of the fact, and of the record already made
of it.  When he went out of Padan-aram.  This corroborates the
explanation of the clause, v. 6, "which is in the land of Kenaan."
Bethel was the last point in this land that was noticed in his flight from
Esau. His arrival at the same point indicates that he has now returned
from Padan-aram to the land of Kenaan. He called his name Israel.
At Bethel he renews the change of name, to indicate that the meetings
here were of equal moment in Jacob's spiritual life with that at Penuel. It implies also that this life had been declining in the interval
between Penuel and Bethel, and had now been revived by the call of
God to go to Bethel, and by the interview. The renewal of the naming aptly expresses this renewal of spiritual life.  11, 12. I am  God
Almighty.  So he proclaimed himself before to Abraham  (xvii. 1).
Be fruitful, and multiply. Abraham and Isaac had each only one son
of promise. But now the time of increase is come. Jacob has been
blessed with eleven sons, and at least one daughter. And now he
receives the long-promised blessing, "be fruitful and multiply." From
this time forth the multiplication of Israel is rapid. In twenty-six
years after this time he goes down into Egypt with seventy souls,
besides the wives of his married descendants, and two hundred and ten
years after that Israel goes out of Egypt numbering about one million
eight hundred thousand.  A nation and a congregation of nations,
such as were then known in the world, had at the last date come of
him, and " kings " were to follow in due time. The land, as well as
the seed, is again promised. 13-15. Jacob now, according to his wont,
perpetuates the scene of divine manifestation with a monumental stone.
God went up; as he went up from Abraham  (xvii. 22) after a similar
conference with him. He had now spoken to Jacob face to face, as he
communed with Abraham.  A pillar in the place where he talked
with him, a consecrated monument of this second interview, not in a
dream as before, but in a waking vision. On this he pours a drinkoffering of wine, and then anoints it with oil. Here, for the first time,
we meet with the libation. It is possible there was such an offering




428                   DEATH OF ISAAC.
when AMelkizedec brought forth bread and wine, though it is not
recorded.  The drink-offering is the complement of the meat-offering,
and both are accompaniments of the sacrifice which is offered on
the altar. They are in themselves expressive of gratitude and devotion. Wine and oil are used to denote the quickening and sanctifying
power of the Spirit of God. _Bethel. We are now familiar with the
repetition of the naming of persons and places. This place was
already called Bethel by Jacob himself; it is most likely that Abraham
applied this name to it: and for aught we know, some servant of the
true God, under the Noachic covenant, may have originated the name.
16-22a. On the journey, Rachel dies at the birth of her second
son. A stretch. It was probably a few furlongs. 17. Fear not. The
cause for encouragement was that the child was born, and that it was a
son. Rachel's desire and hope expressed at the birth of Joseph were
therefore fulfilled (xxx. 24). 18. WhVen her soul was departing. This
phrase expresses not annihilation, but merely change of place. It presupposes the perpetual existence of the soul. Ben-oni, son of my pain,
is the natural expression of the departing Rachel. Benjamin.  The
right hand is the seat of power. The son of the right hand is therefore the child of power.  He gave power to his father, as he was his
twelfth son, and so completed the number of the holy family.  19, 20.
Ephrath and Jeth-lehemn are names the origin of which is not recorded.
The pillar of Rachel's greave. Jacob loves the monumental stone.
Unto this day. This mighllt have been written ten or twenty years
after the event, and therefore before Jacob left Kenaan (see on xix.
37). The grave of Rachel was well known in the time of Samuel
(1 Sam. x. 2), and the tKubbet Rahil, dome or tomb of Rachel, stands
perhaps on the identical spot, about an English mile north of Bethlehem.
21, 22. -fder.  The tower of the flock was probably a watch-tower
where shepherds guarded their flocks by night. It was a mile (Jerome) or more south of Bethlehem. Here Reuben was guilty of the
shameful deed which came to the knowledge of his father, and occasions the allusion in xlix. 4. He was by this act degraded from his
position in the holy family. The division of the open parasbah in the
text here is more in accordance with the sense than that of the verse.
22b-31. Jacob's return and his father's death. The family of Jacob
is now enumerated, because it has been completed by the birth of Benjamin.  In Padanz-aram.  This applies to all of them but Benjamin;
an exception which the reader of the context can make for himself.




GEN. xxXV..            429
27. Jacob at length arrives with his whole establishment at Hebron,
the third notable station occupied by Abraham in the land (xiii. 18).
Here also his father sojourns. 28, 29. The life of Isaac is now closed.
Joseph must have been, at the time of Jacob's return, in his thirteenth
year, and therefore his father in his hundred and fourth. Isaac was
consequently in his hundred and sixty-third year.  He survived the
return of Jacob to Hebron about seventeen years, and the sale of
Joseph his grandson about thirteen.  Esau and Jacob his sons buried
him. Hence we learn that Esau and Jacob continued to be on brotherly terms from the day of their meeting at the ford of Jabbok.
This chapter closes the ninth of the pieces or documents marked off
by the phrase " these are the generations." Its opening event was the
birth of Isaac (xxv. 19), which took place in the hundreth year of
Abraham, and therefore seventy-five years before his death recorded
in the seventh document. As the seventh purports to be the generations of Terah (xi. 27) and relates to Abraham who was his offspring,
so tile present document, containing the generations of Isaac, refers
chiefly to the sons of Isaac, and especially to Jacob, as the heir of
promise.  Isaac as a son learned obedience to his father in that great
typical event of his life, in which he was laid on the altar, and figuratively sacrificed in the ram which was his substitute.  This was the
great significant passage in his life, after which he retires into comparative tranquillity.




SECTION XII. -JACOB.
LXIV. HISTORY OF ESAU.- Gen. xxxvi.
2.  ~~,~  Oholibamah, tent of the high place.,i:T'Anah, answering.  qi~:   Tsib'on, dyer, colored.
4. ivl., Eliphaz, God of strength.  75x.:' RAeuel, friend of God.
5. 6q Je'ush, haste.::T,_ Jadlam, hiding.  ni Qorach, ice.
11. -   Ternman, right-hand man. 7'nx Omar, eloquent. 4zx Tsepho,
watch.  t:-, Ga'tam, touch.  T? Qenaz, Aunting.
12. -,:"  Timna', restrcint.  p}~_'Amaleq, licking up, laboring.
13. nr: Nachath, goi,2g down, rest. mw_ Zerach, rising (of light).
~"5 Sharnmma, h wasting.,q M3Hizzah, fear, sprinklinzg.
20. ~3~ Lotan, covering, veiled.  5:i' Shobal, flowing, a shoot.
21. ]q:2 Dishon, a kind of gazelle, fact.'sx Etser, store.  T5'Dislhan, threshing.
22. ~?, Chori, troglodyte.  tV?1M Hemam, noise, commotion.
23.':Ai lvan, lofty.  rmm? Alanachath, rest.  T=*;'Ebal, stripped
of leaves.  t.  Shepho, bare.  t~a Onam, strong.
24.  qx Ajjah, cry, hawk.   v, Ahot springs.  Not mules (ton-')
nor giants (=,?t').
26.,q... Chemdan, pleasant.  1t1a E:;hban, thought? jj5- Jithran,
gaiZn j.     Keran, harp?
27      P-b.. Bilhan, timid.':. Za'avan, troubled?.'Aqan, twist98..y. Aran, wild-goat?
32... ela' devouring.:  Be'or, torch.,i=-:?j Dinhabah.
33..i5, Jobab, shout. ntsx.   Botsrah, fold, fort.
34. t:., Cuslham, haste.
35. WI, Itadad, breaking, shout.'ii- Bedad, separation.   n I,
Avith, tzVistinzg.
3G(. S::  Sanml, h, garment.  ti~''    3IMasreqah, vineyard.
37. 7.~xw Shaul, asked.
33. _r.n   Baal-clhanan, lord of grace.'Akbor, mouse.
T~.




GEN. xXxVI.                     431
39. H~ ITadar, honor.:~.  Pa'u, bleeting. bs.~xr.n Mkehetab'el,
God benefiting.'-i:n Matred, push.  n-i i7 Me-zahab, water of
gold.
40. nn Jetheth, a nail?
41.,*s. Elah, terebinth. ]i%~. Pinon, dark?
42. xn..  Mibtsar, fortress.
43. Mbs _ MIagdiel, prince of God. t:.'Iram, civic or naked.
XXXVI.  1. And these are the generations of Esau, who
is Edom. 2. Esau took his wives of the daughters of Kenaan:
Adah, daughter of Elon the Hittite; and Oiholibamall, daughter of Anah, daughter of Zibon the Hivite; 3. And Basemath,
Ishmael's daughter, sister of Nebaioth. 4. And Adah bare to
Esau Eliphaz: and Basemath bare Reuel.  5. And Oholibamah bare Jeush and Jalam  and Corah.  These are the sons
of Esau, who were born unto him in the land of Kenaan.  6.
And Esau took his wives and his sons and his daughters, and
all the souls of his house, and his cattle and all his beasts,
and all his property which he had gained in the land of Kenaan, and went unto a land apart from Jacob his brother. 7
For their gaining was more than thlat they might dwell together;
and the land of their sojournings could not bear them on
account of their cattle.  8. Then dwelt Esau in mount Seir.
Esau is Edom.
9. And these are the generations of Esau, father of Edom,
in mount Seir. 10. These are the names of Esau's sons: Eliplhaz, son of Adah, wife of Esau; Reuel, son of Basemath,
wife of Esau.  11.  And the sons of Eliphaz were Teman,
Omar, Zepho, and Gatam  and Kenaz.  12. And Timina was
conLcubine to Eliphaz, Esau's son: and she bare to Eliphaz
Anialek: these were the sons of Adah, Esau's wife. 13. And
these are the sons of Reuel: Nahath and Zerahll, Shainmah
and Mizzahll: these were the sons of Basemath, Esau's wife.
14. And these are the sons of Oholibamah, daughter of Anah,
daughter of Zibon, Esau's wife; and she bare to Esau, Jeush
and Jalam and Corah.




432                HISTORY OF ESAU.
15. These were dukes of the sons of Esau; the sons of Eliphaz, first-born of Esau, duke Teman, duke Omar, duke Zepho,
duke Kenaz, 16. Duke Corah, duke Gatam, duke Ainalek;
these were dukes of Eliphaz in the land of Edom: these are
the sons of Adah. 17. And these are the sons of Reuel, Esau's
son: duke Nahath, duke Zerah, duke Shammah, duke lMizzah;
these were duckes of Reuel in the land of Edom: these are the
sons of Basemnath, Esau's wife. 18. And these are the sons
of Ollolibarmah; Esau's wife: duke Jeush, duke Jalanm, duke
Corah: these were dukes of Oholibamah, daughter of Anah,
Esau's wife. 19. These are the sons of Esau, who is Edom;
and these their dukes.                 ~ 39.
20. These are the sons of Seir the Horite, who dwelt in the
land: Lotan and Shobal and Zibon and Anal,  21. And
Dishon and Ezer and Dishan: these are dukes of the Horite,
sons of Seir in the land of Edomn. 22. And the sons of Lotan
were Hori and Hemam: and Lotan's sister was Timna. 23.
And thllese are the sons of Shobal:Alvan and Manahath and
Ebal, Shepho and Onanr.  24. And these are the sons of
Zibon, bothl Ajah and Anall: this is Anal who found the hot
springs in the wilderness, as he fed the asses of Zibon his
father. 25. And these are the sons of Anah, Dishon: and
Ohlolibamah was the daughter of Anah. 26. And these are
tihe sons of Dishon: Ilemndan and Eshban and Ithran and
Keran.  27. And these are the sons of Ezer: B3ilhan and Zaavan and Acan. 28. These are the sons of Dishan: Uz and
Aran. 29. These were dukes of the Horite: duke Lotan, duke
Shobal, duke Zibon, duke Anah.  30. Duke Dishon, duke
Ezer, duke Dishan: these were dukes of the Horite, according
to their dukes, in the land of Seir.     IT 33.
31. And these are the kings that reigned in the land of
Edom, before a king reigned over the children of Israel. 32.
And Bela, son of Beor, reigned in Edom: and the name of his
city was Dinhabah.:33. And Bela died, and in his stead
reigned Jobab, son of Zerah of Bozrah. 34. And Jobab died,




GEN. XXXVI.                       433
and in his stead reigned I-Husham, of the land of the Temanite.  35. And Husham died, and in his stead reigned Hadad,
son of Bedad, who smote Midian in the field of Moab; and
the name of his city was Avith.  36. And H-Jadad died, and in
his stead reigned Samlah of Masrecah. 37. And Samlah died,
and in his stead reigned Saul of Rehoboth by the river.  38.
And Saul died, and in his stead reigned Baal-hanan, son of
Akbor.  39. And Baal-hanan, son of Akbor, died, and in his
stead reigned Hadar, and the name of his city was Pan; and
his wife's name Mehetabel, daughter of Matred, daughter of
M3ezahab.
40. And these are the names of the dukes of Esau after
their families, after their places, by their names: duke Timna,
duke Alvah, duke Jetheth,   41. Duke Oholibamah, duke
Elah, duke Pinon, 42. Duke Kenaz, duke Teman, duke Mibzah,  43. Duke Miagdiel, duke Iram: these are the dukes of
Edom, according to their habitations, in the land of their possessions: this is Esau, father of Edom.          9 ~1T~ 34.
The two documents that now remain run parallel to one another in
point of time. They relate to the two sons of Isaac; and, as usual,
the record of the one, who, though first born, falls into the ranks of
heathenism, is first given briefly, and thus dismissed, in order to make
way for the more elaborate history of the chosen seed. The latter
document does not terminate with the book of Genesis. We do not
again meet with the phrase, "' and these are the generations," until we
come to the third chapter of Numbers, and even then it is only appliede
in a subordinate sense to the family of Aaron and ~Moses, and the
priesthood connected with them. Hence the latter document may be
regarded as extending through the remaining books of the Pentateuch.
The former may therefore be of like extent in regard to time. The
last of the eight kings, of whom it is not said that he died, seems to
have been the contemporary of Moses, who made application to him,
for leave to pass through his land. If this be so, it follows that the,
remainder of Genesis comes immediately from the hand of Moses; a
result which is in accordance with other indications that have presented:
themselves in the previous part of this book. This interesting monument..55




434                   HISTORY OF ESAU.
of antiquity, from its extreme brevity, leaves many questions which it
suggests to our minds unanswered, and in the absence of all other
information, we must rest contented with the meagre notices of the race
of Edom which it has furnished. And where we cannot ascertain the
actual connection of the events and individuals mentioned, we must be
satisfied with any possible relation in which they may be placed. The
notice, notwithstanding its brevity, we shall find to be arranged with
admirable precision.
1-8. This passage is introductory, and records the settlement of
Esau with his family in M3ount Seir.  1. Esau, who is Edonz. This
is a fact of which we were informed in the previous history (xxv. 25,
30). It is mentioned here because the latter name gave origin to the
national designation; namely, the Edomites or Idummaans. The occurrence of this explanatory or definitive clause here and in other parts
of this chapter throws light on the manner in which this work was
composed.  Such parenthetical explanations are sometimes ascribed
to the reviser or redactor of the original text. And to this there is no
theoretic objection, provided the reviser be allowed to be of equal authority with the original author, and the explanatory addition be necessary for the reader of a later period, and could not have been furnished
by the original author.  Otherwise, such a mode of accounting for
these simple clauses is unnecessary, and therefore unwarrantable. The
present case the writer has already explained, and the latest reader
requires the clause no more than the earliest, as he is aware from the
previous notices that Esau is Edom. We are thus led to regard these
explanatory clauses as marks of an early or artless simplicity of style,
and not as any clear or certain traces of revision.
2-5. Esau took his wives. From the word his we conclude that:this sentence does not refer to his marrying these wives, but to his
taking them with him when he removed from Kennaan. Hence the
sentence, after being interrupted by the intervening particulars, is:resumed and completed in the sixth verse. The date of this event is
therefore some time after Jacob's flight to Padan-aram, and before his:return. The daughter of Ishmael he only married after Jacob's departure, and by her he had one son who was born in Kennan.  We
may therefore suppose that, about eighteen years afLer Jacob's flight,
Isaac had assigned to Esau a sufficient stock of cattle and goods for a
separate establishment, the extent of Esau's portion and of that which
Isaac had reserved for Jacob had become so great as to demand pasture grounds widely removed from one another, and Esau's former




GEN. XXXVI.                        435
habits and his last matrimonial alliances had drawn him towards Mount
Seir.  He married his first wives when he was forty years of age
(xxvi. 34), and as Jacob was seventy-seven when he left his home, at
eighteen years after that date, Esau had been fifty-five years married
to his first two wives, and somewhat less than eighteen to Ishmael's
daughter.
Of the daughters of Kenaan. This refers to the two followin'g
wives mentioned in this verse, and distinguishes them from the third,
mentioned in the following verse, who is of the family of Ilhmael.
Adah, danughter of Elon the Hittite. On comparing the account of his
two wives whom he married at forty with the present, the first, namely,
Judith, daughter of Beeri the IHittite, no longer appears either by her
own name, that of her father, or that of her tribe. Hence we presume
that in the course of the past forty-seven years she has died without
male issue. This presumption is favored by the circumstance that the
daughter of Elon the Hittite is now advanced into the first place. If
it seems to any one undesirable to make any presumption of this kind,
we have only to say that in the absence of the connecting links in a
historical statement like this, we must make some supposition to show
the possibility of the events related. The presumption we have made
seems easier and therefore more likely than that the names of the individual, the father and the tribe, should be all different, and the order
of the two wives reversed, and yet that the same person should be
intended; and hence we have adopted it as a possible arrangement,
leaving to others the preference of any other possibility that may be
suggested. For after all it should be remembered that testimony only
could determine what were the actual circumstances.  She who was
formerly called Basemath appears here with the name of Adah. At
a time when proper names were still significant, the application of
more than one name to the same individual was not unusual.
Oh7olibamnah, daulghter of Anelh, daucgter of Ziboz the Zlivite. This
may have been the fourth wife of Esau in the order of time, though
she is here classed with the daughter of Elon, because she was of the
daughters of Kenaan, "' Daughter of Zibon " means his granddaughter, by the mother's side.  The Hlivite (x. 17). Zibon is thus distinguished from the Horite of the same name (v. 20). The Hivite race
we have already met with at Shekem (xxxiv. 2). They also held four
cities a short way north of Jerulsalem, of which Gihon was the chief
(Jos. ix. 3, 7, 17), It was easy, therefore, for Anah the Horite to
marry the daughter of Zibon the Hivite,  Basenath, previously called
Nahlalath.




436                  HISTORY OF ESAU.
4, 5. Five sons were born to Esau in Kenaan, of whom Adah and
]Basemath bare each one. As Oholibamah bare him three sons before
leaving Kenaann, she must have been married to him four or five years
before that event, perhaps on the death of his first wife, and in consequence of his connection with the south.
6-3. The sentence that was left incomplete in v. 2 is now resumed
and completed. His departure from Kenaan is ascribed to the aboundinr waealth of himself and his brother.  What remained in the hands
of Isaac was virtually Jacob's, though he had not yet entered into formal possession of it. Mlount Seir is the range of hills extending from
the Elanitic Gulf to the Salt Sea; the northern part of which is called
Jebal (FcraXMjvrl), and the southern part esh-Sherah, and parallel to
which on the west lies Wady Arabah. In this range is situated the
celebrated rock city, Sela or Petra, adjacent to iMount Hor.
9-14. After the removal to Mount Seir the race of Esau is traced
further. It is remarkable that the phrase, " And these are the generations of Esau," is now repeated. This is suftcient to show us that it
does not necessarily indicate diversity of authorship, or is a very
distinct piece of composition.  Here it merely distinguishes the history of Esau's descent in Mount Seir from that in Kenaan. Fathler of
Edom. Edom here denotes the nation sprung fromn him. Eliphaz has
five sons by his wife, and by a concubine a sixth, named Amalek, most
probably the father of the Amalekites (xiv. 7). Timna was probably
a very young sister of Lotan (v. 22), perhaps not older than her niece
Oholibamah (v. 25). Eliphaz was at least forty-one years younger
than Esau. Yet it is curious that the father takes the niece to wife,
and the son the aunt.  Teman is the father of the Temanites, among
whoml we find Eliphaz the Temanite mentioned in Job (ii. 11). The
name Kenaz may indicate some affinity of Edom with the Kenizzites
(xv. 19), though these were an older tribe. The other tribes are not
of any note in history. Zepho is Zephi in Chronicles, by the change
of a feeble letter. Such variations are not unusual in Hebrew speech,
and so make their appearance in writing. Thus in Genesis itself we
have met with Mlehujael and 3ehijael, Peniel and Penuel (iv. 18,
xxxii. 30, 31). The sons of Esau by Oholibamah are younger than
the other two, and hence these sons are not enumerated along with
those of the latter.
15-19. The first dukes of Edom. The Alluph or duke is the head
of the tribe among the Edomites, like the Nasi or prince among the
Israelites.  The ten grandsons of Esanu by Adah and Basenimath take
rank with his three sons by Oholibamah. This favors the presumption




GEN. XXXVI.                        437
that she was his fourth and latest wife. 16. Duke Corah. This appears to be inserted by a slip of the pen, though it occurs in the Sept.
and Onk. It is wanting, however, in the Sam. It would make twelve
dukes, whereas it appears from the closing verses of the chapter that
there were only eleven. It is possible, however, that there may have
been a Corah descended from Eliphaz who attained to a dukedom; and
that Aimalek separated himself from the rest of the Edomites and
asserted his independence. In the absence of explanatory testimony
we must leave this point undecided as we find it.
20-30. This notice of the lIorites is in matter more distinct from
that which precedes, than the second is from the first paragraph in the
chapter.  Seir the Korite. The Horite (xiv. 6,) was the cave-dweller,
and probably got his name fromn the cave hewn out of the solid rock
in which he was wont to dwell.  Sela was a city of such excavated
dwellings. If Seir here mentioned be the original Seir, then he is the
renmote father of the seven Horite dukes who belonged to the time of
Esau. If lie be their immediate parent, then he is named after that
earlier Seir who gave name to the mountain range.  Who dwelt in the
land. The sons of Seir dwelt in this land before the coming of the
Edomites.  22-28. Here follow the descendants of the then living
dukes of the Horim. Hori, Lotan's son, bears the name of the nation.
Iemiamz, in Chronicles Hloman, by a change of letter. Timna, the
concubine of Eliphaz (v. 12).  Alvan and Shepho, in Chronicles
A!jan and Shephi, by a reverse change of the same letters (see v. 11).
Zibon.  This we suppose to be different from Zibon the Hivite (v. 2,
14). Adnah is of course different from his uncle Anah the brother of
Zibon the Horite.  Thze hot springs in the wilderness.  There were
various hot springs in the vicinity, as Kallirrhoe in Wady Zurka Main,
those in Wady Hemad between Kerak and the Salt Sea, and those in
Wady el-Ahsy.  25. Sons of Anah. The plural, sons, here is used
according to the general formula, though only one son is mentioned.
Oholibanmah, being the daughter of Anah, and wife of Esau, while
Eliphaz is married to her aunt Timna, is not likely to be the granddaughter by the mother's side of her uncle Zibon. This is in favor of
Zibon the Hivite and Zibon the Horite being different individuals (v.
2). Anah is here the brother of Zibon. The nephew Anah (v. 24),
bears the name of his uncle (v. 20). Dishon is an example of the same
community of name (v. 21).  26, 27. All Dishon's and Ezer's sons
hlave names ending in an. Acan'ban  (Jaacan) in I Chron. i. 41 is a
graphic error for ]~72 (and Acan).  28. Usz; see x. 23, xxii. 21. In




438                  HISTORY OF ESAU.
v. 29, 30, the dukes are formally enumerated. According to their
dukes; the seven officials of preeminent authority among the. IIorites.
The official is here distinguished from the personal. This is a distinction familiar to Scripture.
31-39. The series of eight kings here enumerated are plainly elective, as not one succeeds his father. The king coexists with the dukes,
who are again enumerated at the close of the list, and are mentioned
in the song of Moses (Ex. xv. 15).  These dukes are no doubt the
electors of the common sovereign, who is designed to give unity and
strength to the nation. It is natural to suppose that no sovereign was
elected till after the death of Esau, and, therefore, if he lived as long as
Jacob, after the children of Israel had been seventeen years in Egypt.
As we calculate that they were two hundred and ten years in that country, and forty years afterwards in the wilderness, this would allow
two hundred and thirty-three (250-17) years for seven reigns, and a
part of the eighth, during which Moses and his host marched along the
borders of Edom. Allowing some interval before the first election, we
have an average of thirty-three years for each reign.  31. Before a
king reigned over the children of Israel. This simply means before
there was a monarchy established in Israel. It does not imply that
monarchy began in Israel immediately after these kings; as Lot's beholding the vale of Jordan to be well-watered before the Lord destroyed
Sodom and Amorah, does not imply that the cities were destroyed immediately after Lot beheld this sight (xiii. 10). Nor does it imply
that monarchy in Israel had begun in the time of the writer; as Isaac's
saying," That my soul may bless thee before I die" (xxvii. 4) does
not imply that he was dead at the time of his saying so. It merely
implies that Israel was expected to have kings (xxxv. 11), as Isaac
was expected to die.  32. Of the several sovereigns here mentioned we have no other historical notice. Beor is also the name of
Balaam's father (Num. xxii. 5). This indicates affinity of language
between their respective tribes. The site of Dinhabah, the capital of
Bela, though the name is applied to many towns, has not been ascertained.  33. Bozrah is el-Busaireb, about twenty-one miles nearly
south of the Salt Sea. 34. The land of the Temanite has its name
from Teman, son of Eliphaz.  His town was, according to Jerome,
five miles from Petra.  35. Hfacdad is a name of frequent recurrence
among the Aramaeans. W/ho smote Mildian in the field of.l~oab. This
records an event not otherwise known, and indicates external conquest
on the part of the Idumman state. Avith or Ajuth (1 Chron. i. 4G,




GEN. XXXVII.                      439
probably a graphic error) is not otherwise known. 36. ~llasrecah is
likewise unknown. 37. Rehoboth by the river. If the river be the
Phrat (Onk.), RJehoboth may be er-Rahabah, not far from the mouth
of the Khabur.' Otherwise it may be er-PRuhaibeh on a wady joining
the Sihor or el-Arish (xxvi. 22), or the Robotha of Eusebius and Jerome, the site of which is not known. 39. Hadar is probably a colloquial variation of Iladad (v. 35) which is found in Chron. Pau or Pali
is unknown. AMatred is the father of his wife. Mezahab her mother's
father. The death of all these sovereigns is recorded except the last,
who is therefore supposed to have been contemporary with Moses.
40-43. The hereditary dukes who were contemporaneous with this
sovereign, and formed no doubt his council, are now enumerated. Timna, once the name of a female, now appears as a male, unless we allow
a duchess in her own right to have occurred among them. The same
applies to Oholibamah. Alva or Aljah is near akin to Alvan or Alian
(v. 23). Jetheth, Elah, Pinon, Mlibzar, IMagdiel, Iram, are new names.
Four of the old names reappear. One is only slightly different. The
number of dukes is eleven. It is probable that Amalek separated from
the family confederacy; and the number of tribes may have been
originally twelve. The seven Horite dukedoms probably merged into
the Idlnmean eleven.
LXV. JOSEPH SOLD INTO EGYPT. - Gen. xxxvii.
17. Rr.n Dothain, two wells? (Ges.)
25. mra tracacanth or goat's-thorn gum, yielded by the astragalus
gummi'er, a native of Mount Lebanon..en opobalsacnuim, the resin
of the balsam tree, growing in Gilead, and having healing qualities.:'~ X~$ov, ledurn, ladanum, in the Septuagint o-raKTrj. The former is a
gum produced from the cistus rose. The latter is a gum resembling
liquid myrrh.
36.'~zr~t Potiphar, belonging to the sun.
XXXXVII.. 1. And Jacob dwelt in the land of his father's
sojournings, in the land of Kenaan. 2. These are the generations of Jacob.  Joseph, the son of seventeen years, was with
his brethren feeding the flock, and he a lad with the sons of




440            JOSEPH SOLD INTO EGYPT.
Bilhah, and with the sons of Zilpah, his father's wives; and
Joseph brought an evil report of them unto their father. 3.
And Israel loved Joseph above all his sons, because he was the
son of his old age: and he made him a coat of many colors.
4. And his brethren saw that their father loved hinl above all
his brethren, and they hated him, and could not bid peace to
him.
5. And Joseph dreamed a dream and told his brethren: and
they hated him yet the more. 6. And he said unto them, Hear
now this dream which I have dreamed. 7. And, behold, we
were binding sheaves in the field, and- lo, my sheaf arose, and
also stood upright; and, lo, your sheaves stood around, and
bowed down to my sheaf. 8. And his brethrenl said unto him,
Shalt thou reign indeed over us? Shalt thou have the rule
over us? And they hated him yet the more for his dreams
and for his words. 9. And he dreamed yet another dream,
and told it his brethren, and said, Behold, I have dreamed a
dream more; and lo, the sun and the moon and eleven stars
bowed down to me. 10. And he told his father and his brethren: and his father rebuked him, and said unto him, What is
this dream thou hast dreamed? Shall I and thy mother and
thy brethren come indeed to bow down to thee to the earth?
11. And his brethren envied him, and his father observed the
saying.
12. And his brethren went to feed their father's flock in
Shekem. 13. And Israel said unto Joseph, Are not thy brethren herding in Shekem? Come, and I will send thee unto
them. And he said to himn, Here am I. 14. And he said to
him, Go, now, see that it is well with thy brethren and well
with the flock; and bring me back word. And lie sent hirm
out of the dale of Hebron, and lie went to Shekem. 15. And
a man found him, and, lo, lie was wanldering in the field: and
the man asked him saying, What seekest thou? 16. And he
said, iMy brethren seek I: tell me now where they are herding. 17. And the man said, They have set out hence; for I




GEN. XXXVII.                   441
heard them say, Let us go to Dothan. And Joseph went after
his brethren, and found them in Dothan.
18. And they saw him afar off: and before he came near
unto them, they plotted against him to kill him. 19. And
they said one to another, Behold, this master of dreams cometh,
20. And now come, and let us slay him and cast him into one
of the pits, and we will say, An evil beast hath devoured him;
and we shall see what will become of his dreams. 21. And
Reuben heard, and delivered him out of their hand: and he
said, Let us not strike at his life. 22. And Reuben said unto
them, Shed not blood; cast him into this pit that is in the
wilderness, and lay no hand on him: that he might deliver
him out of their hand, to restore him to his father. 23. And
it came to pass when Joseph was come to his brethren, that
they stripped Joseph of his coat, the coat of many colors, that
was on him. 24. And they took him, and cast him into the
pit; and the pit was empty: there was no water in it.
25. And they sat down to eat bread; and they lifted up
their eyes, and looked, and, behold, a caravan of Ishmaelites
came from Gilead, and their camels bare spicery and balm and
myrrh, going to carry down into Mizraim. 26. And Judah
said unto his brethren, What profit that we slay our brother
and cover his blood?  27. Come, and let us sell him to the
Ishmaelites, and let not our hand be upon him; for our brother
is our flesh. And his brethlren hearkened.  28. And there
pnssed by M idianite merchants, and they drew and lifted up
Joseph out of the pit, and sold Joseph to the Ishmaclites for
twenty silver pieces: and they brought Joseph to lMizraim.
29. And Reuben returned unto the pit; and, behold, Joseph
was not in the pit; and he rent his clothes. 30. And lie returned to his brethren and said, The lad is not, and I, whither
shall I go?
31. And they took Joseph's coat, and killed a kid of the
goats, and dipped the coat in the blood. 32. And they rent
the coat of many colors, and carried it to their father, and
56




442              JOSEPH SOLD INTO EGYPT.
said, This we have found: know now whether it be thy son's
coat or not.  33. And he knew it, and said, It is my son's
coat; an evil beast hath devoured him: torn, torn in pieces is
Joseph.  84. And Jacob rent his garments, and put sackcloth
on his loins, and mourned for his son many days.  35. Then
arose all his sons and all his daughters to comfort himn; and
he refused to be comforted, and said, For I will go down to
my son mourning to the grave.  And his father wept for him.
36. And the Midianites sold him into Mizraim  unto Potiphar,
an officer of Pharoh, captain of the guards.       ~ 35.;
The sketch of the race of Edom, given in the preceding piece, we
have seen, reaches down to the time of lMoses. Accordingly, the history of Jacob's seed, which is brought before us in the present document, reverts to a point of time not only before the close of that piece,
but before the final record of that which precedes it. The thread of
the narrative is here taken up from the return of Jacob to Hebron,
which was seventeen years before the death of Isaac.
1-5. Joseph is the favorite of his father, but not of his brethren. In
the land of hisfather's sojournings. This contrasts Jacob with Esau,
who removed to Mount Seir. This notice precedes the phrase, " These
are the generations." The corresponding sentence in the case of Isaac
is placed at the end of the preceding section of the narrative (xxv. 11).
The son of seventeen years; in his seventeenth year (v. 32).  The sons
of'BilkAah. The sons of the handmaids were nearer his own age, and
perhaps more tolerant of the favorite than the sons of Leah the free
wife. Benjamin at this time was about four years of age. An evil
report of them. The unsophisticated child of home is prompt in the
disapproval of evil, and frank in the avowal of his feelings. What the
evil was we are not informed; but Jacob's full-grown sons were now
far from the paternal eye, and prone, as it seems, to give way to temptation. Many scandals come out to view in the chosen family.  Loved
Joseph. He was the son of his best-loved wife, and of his old age;
as Benjamin had not yet come into much notice. A coat of many colors. This was a coat reaching to the hands and feet, worn by persons
not much occupied with manual labor, according to the general opinion. It was, we conceive, variegated either by the loom or the needle,
and is therefore well rendered XLrTV WOLKatXO, a motley coat.  Could




GEN. XXXVII.                       443
not bid peace to him. The partiality of his father, exhibited in so
weak a manner, provokes the anger of his brothers, who cannot bid
him good-day, or greet him in the ordinary terms of good-will.
5-11. Joseph's dreams excite the jealousy of his brothers. 5-8.
IIis frankness in reciting his dream to his brotheis marks a spirit devoid of guile, and only dimly conscious of the import of his nightly
visions. The first dream represents by a figure the humble submission
of all his brothers to him, as they rightly interpret it. For his dreams
and for his words. The meaning of this dream was offensive enough,
and his telling of it rendered it even more disagreeable.  9-11. A
second dream is given to express the certainty of the event (xli. 32).
The former serves to interpret the latter. There the sheaves are connected with the brothers who bound them, and thereby indicate the
parties. The eleven stars are not so connected with them. But here
Joseph is introduced directly without a figure, and the number eleven,
taken along with the eleven sheaves of the former dream, makes the
application to the brothers plain. The sun and moon clearly point out
the father and mother. The mother is to be taken, we conceive, in the
abstract, without nicely inquiring whether it means the departed Rachel,
or the probably still living Leah. Not even the latter seems to have
lived to see the fulfilment of this prophetic dream (xlix. 31). The
second dream  only aggravated the hatred of his brothers; but his
father, while rebuking him for his speeches, yet marked the saying.
The rebuke seems to imply that the dream, or the telling of it, appears
to his father to indicate the lurking of a self-sufficient or ambitious
spirit within the breast of the youthful Joseph. The twofold intimation, however, came from a higher source.
12-17. Joseph is sent to Dothan. Shekem belonged to Jacob; part
of it by purchase, and the rest by conquest. Joseph is sent to inquire
of their welfare (:'ie peace, v. 4). With obedient promptness the
youth goes to Shekem, where he learns that they had removed to
Dothan, a town about twelve miles due north of Shekem.
18-24. His brothers cast him into a pit. This master of dreams; an
eastern phrase for a dreamer. Let ius slay him. They had a foreboding that his dreams might prove true, and that he would become their
arbitrary master. This thought at all events would abate somewhat
of the barbarity of their designs. It is implied in the closing sentence
of their proposal. Reuben dissuades them from the act of murder,
and advises merely to cast him into the pit, to which they consent.
HI-e had a more tender heart, and perhaps a more tender conscience




444               JOSEPH SOLD INTO EGYPT.
than the rest, and intended to send Joseph back safe to his father. He
doubtless took care to choose a pit that was without water.
25-30. Reuben rends his clothes when he finds Joseph gone.  To
eat bread. This shows the cold and heartless cruelty of their deed.
A caravan, - a company of travelling merchants. I1shmaelites. Ishmnael
left his father's house when about fourteen or fifteen years of age. His
mother took him a wife probably when he was eighteen, or twenty at
the furthest.  He had arrived at tile latter age about one hundred and
sixty-two years before the date of the present occurrence.  He had
twelve sons (xxv. 13-15), and if we allow only four other generations
and a fivefold increase, there will be about fifteen thousand in the fifth
generation. C(ame from Gilead; celebrated for its balm (Jer. viii. 22,
xlvi. 11). The caravan road from Damascus to Egypt touches upon
the land of Gilead, goes through Beth-shean, and passes by Dothan.
Spicery.  This gum is called tragacantln, or goats-thorn gum, because
it was supposed to be obtained from this plant. Balm, or balsam; an
aromatic substance obtained from a plant of the genus Amyris, a native of Gilead. Jl$fyrrh is the name of a gum exuding from the balsamodendron myrrha, growing in Arabia Felix. Lot, however, is supposed to be the resinous juice of the cistus or rock rose, a plant growing in Crete and Syria.  Judah, relenting, and revolting perhaps from
the crime of fratricide, proposes to sell Joseph to the merchants. Mid-'anites and 31'iedanites (v. 3) are miere variations apparently of the
same name. They seem to have been the actual purchasers, though
the caravan takes its name from the Ishmaelites, who formed by far
the larger portion of it. M[idian and Medan were both sons of Abraham, and during one hundred and twenty-five years must have increased
to a small clan. Thus Joseph is sold to the descendants of Abraham.
Twenty silver pieces; probably shekels. This is the rate at which Moses
estimates a male fiom five to twenty years old (Lev. xxvii. 5). A
man-servant was valued by him at thirty shekels (Ex. xxi. 32).'Reuben finding Joseph gone, rends his clothes, in token of anguish of mind
for the loss of his brother and the grief of his father.
31-36. The brothers contrive to conceal their crime; and Joseph
is sold into Egypt.  Torn, torn i 2pieces is Joseph. The sight of the
bloody coat convinces Jacob at once that Joseph has been devoured by
a wild beast. All his daughters. Only one daughter of Jacob is mentioned by name. These are probably his daug'hters-in-law.  To tlhe
grave.  Sheol is the place to which the soul departs at death. It is so
called from its ever craving, or being empty. M'inister.  This word




GEN. XXXVIII.                       445
originally means eunuch, and then, generally, any officer about the court
or person of the sovereign.  Captain of the guards.  The guards are
the executioners of the sentences passed by the sovereign on culprits,
which were often arbitrary, summary, and extremely severe.  It is
manifest, from this dark chapter, that the power of sin has not been
extinguished in the family of Jacob. The name of God does not
appear, and his hand is at present only dimly seen among the wicked
designs, deeds, and devices of these unnatural brothers. Nevertheless,
his counsel of mercy standeth sure, and fixed is his purpose to bring
salvation to the whole race of man, by means of his special covenant
with Abraham.
LXVI. THE FAMILY OF JUDAH. - Gen. xxxviii.
1. mtc:'Adullam, righteousness. rmln Chirah, nobility?
2. v I Shua', luck, riches, cry.
3.':r'Er, watching.
4.  _sx Onan, strong..5.'",b  Sllelah, request? rest.  ~.t~ Kezib, falsehood.
6.  n Taamar, palm.
12.,.7 r  Timnah, counted or assigned.
14. _:~~r'Enaim, two fountains.
29. yr  Perets, breach.
XXXVIII.  1. And it came to pass at that time, that Judalh
went down from his brethren, and turned in to a certain Adullamite, whose name was Hirab.  2. And Judah saw there a
daughter of a certain Kenaanite, whose name was Shua; and
he took Ler and went in unto her.  3. And she conceived and
bare a son; and he called his name Er.  4. And she conceived
again and bare a son,; and she called his name Onan.  5. And
she added again and bare a son, and called his name Shelah:
and it was at Kezib that she bare him.  6. And Judah took
a wife for Er his first-born, whose name was Tamar.  7. And
Er, Judah's first-born, was evil in the sight of the Lord; and
the Lord killed him.  8. And Judah said unto Onan, Go in




446              THE FAMILY OF JUDAH.
unto thy brother's wife, and be a husband to her, and raise up
seed to thy brother.  9. And Onan knew that the seed should
not be his; and it came to pass, if he went in unto his brother's
wife, that he spilt it on the ground, lest le should give seed to
his brother.  10. And that which he did was evil in the eyes
of the Lord, and lie killed him also. 11. And Judah said to
Tamar, his daughter-in-law, Dwnell a widow in thy father's
house, till Shelall my son be grown. For he said, Lest lie also
die, as his brethren.  And Tamar went and dwelt in her
father's house.
12. And many were the days, and Shua's daughter, wife of
Tudali, died; and Judah was comforted, and went up unto
his sheep-shearers, lie anld Hiral his friend the Adullamite,
to Timnall.  13. And it was told Tamar, saying, Behold thy
father-in-law goeth up to Timniah to shear his sheep. 14. And
she put the garments of her widowhood off her, and put on a
veil, and wrapped herself up, and sat at the gate of Enaim,
which is on the way to Timnah: for she saw that Shelah was
glown, and she was not given to him to wife. 15. And Judalh
saw h1er, and thouglht her to be a harlot, because she had covered her face. 16. And he turned unto her by the way, and
said, PrIay now, let me come in unto tllee. For he knew not
that she was his daugllhter-in-law: And she said, What wilt
thlou give me, that thou mayst come in unto me?  17. And
he said, I will send thee a kid friom the flock. And she said,
if thlon wilt give me a pledge, till thou send it.  18. And lie
said, Whallt pledge sliall I give thee?  And she said, Thy signet, aInd thy lace, anld thy staff that is in thy hand. -And lie
gave her thein, and weint in unto her, and she conceived by
him. 19. And she arose, and went, and took her veil off her,
alld put on the garments of her widowhood.  20. And Judah
sent the kid by the hand of his friend the Adullamite, to receive the pledge from the woman's hand; and he found her
not.  21. And he asked the men of her place, saying, Where
is thle courtesan tllhat was in Enaim by the way?  And they




GEN. xxXVIII.                     447
said, Tllere was no courtesan here.  22. And he returned to
Judah, and said, I found her not; and also the men of her
place said, There was no courtesan here.  23. And Judah said,
Let her take them, lest we be shamed: behold, I sent this klid,
and thou lhast not found her.
24. And it came to pass, after three months, that it was told
Judah, saying, Tamar thy daughter-in-law hatll played the
harlot; and also, behold she is with child by whoredom.  And
Judah said, Bring her forth, and let her be burnt.  25. She
was brought forth, and she sent to her father-in-law, saying,
By the man whose these are, am  I with child.  And she said,
Discern now, whose are these, the signet and the laces and the
staff.  26. And Judah acknowledged them, and said, She hath
been more righteous than I; for therefore I gave her not to
Shelahl my son.  And lie knew her again no more.  27. And
it came to pass in the time of her bearing, that, behold, twins
were in her womb.  28. A-nd it came to pass in her bearing,
that one put forth a hand; and the midwife took and bound
on hiis hand a scarlet thread, saying, This came out first.  29.
And it came to pass, as he drew back his hanlld, that, behold
his brother came out: and she said, How  hast thou made for
thee a breach?  And she called his name Perez.  30. And
afterwards came out his brother, that had on his hand thle
scarlet thread: and his name was called Zerah.        ~ 40.
This strange narrative is' an episode in the history of Joseph; but
an integral part of the "generations" of Jacob. It is looselyr dated
wilth the phrase "at that time."  This does not indicate a sequel to the
precedin, record, the proper phrase for which is' after these things"
(,:  x xxii. 1). It implies rather a train of events that
commenced at least in the past, some time before the closing incident
of the previous narrative (xxi. 22). But the sale of Joseph, which
alone is recorded in the last chapter, only occupied some few weeks or
months of a year. Hence the circumstances contained in this memoir
of Judah's family must have taken their rise before that event. The
date "at that time," is rendered indefinite also by being attached to




448                THE FAMILY OF JUDAH.
the phrase, "And it came to pass," which covers at least all the events
in the first eleven verses of the chapter. All this is in accordance
with the customary mode of arranging parallel lines of events in Hebrew narrative.  We shall see reason afterwards for placing the birth
of Er at as early a date as possible in the life of Judah (xlvi. 12).
N7ow Juclah, we conceive, was born when his father was eighty-seven,
and Joseph when he was ninety-one, and hence there is a difference of
about four years in their ages. We suppose Er to have been born in
Judah's fourteenth year, when Joseph and Dinah were in their tenth,
and therefore about three years before the rape of Dinah, and shortly
after Jacob arrived at the town of Shekem. The dishonor of Dinah,
and the cruel treatment of Joseph, being of essential moment in the
process of things, had to be recorded in the main line of events. The
commencement of Judah's family, having no particular influence on
the current of the history, is fitly reserved till the whole of the circumstances could be brought together into a connected narrative. And
the private history of Judah's line is given, while that of the others is
omnitted, simply because from l:im the promised seed is descended. As
soon as Jacob is settled in the promised land, the intercourse with Iebron and its neighborhood seems to have commenced. A clear proof
of this is the presence of Deborah, Rebekah's nurse, in Jacob's family
(xxxv. 8). The great thoroughfare from Damascus to Egypt runs
through Shekem and IHebron, and we klnow that when Jacob was
residing at Ilebron, his sons fed their flocks at Shekemn and Dothan,
and the youthful Joseph was sent to inquire after their welfare.
1-11. Judah marries and has three sons.  Went cown firom /1is
brethrenz. This seems to have been an act of wilful indiscretion in Judah. His separation from his brethren, however, extends only to the
matter of his new connection. In regard to property and employment
there seems to have been no long or entire separation till they went
down into Egypt. IIe went down from the high grounds about Shehem to the lowlands in which Adullam was situated (Jos. xv. 33-35).
A certai?,n Adezldlaite. Hle may have become acquainted with this
HIirah, when visiting his grandfather, or in some of the caravans which
were constantly passing Shekem, or even in the ordinary wanderings
of the pastoral life. Adullam was in the Shephelal or lowland of
Judah bordering on Philistia proper. A certain Kenaanite.  This
connection with Shua's daughter was contrary to the will of God and
the example of his fathers.  Onan was born, we conceive, in Judah's
fifteenth year, and Shelah in his sixteenth.




GEN. XXXVIII.                      449
At KIezib.  This appears the same as Akz;ib, which is associated
with Keilah and Mareshah (Jos. xv. 44), and therefore lay in the south
of the lowland of Judah.  This note of place indicates a change of
residence since her other children were born. In the year after this
birth the dishonor of Dinah takes place. 6. Took a wife for Er. Judah chose a wife for himself at an early age, and now he chooses for
his first-born at the same age.  TCas evil in the eyes of the Lord. The
God of covenant is obliged to cut off Er for his wickedness in the
prime of life. We are not made acquainted with his crime; but it
could scarcely be more vile and unnatural than that for which his
brother Onan is also visited with death. And be a husband to her.
The original word means to act as a husband to the widow of a
deceased brother who has left no issue. Onan seems to have been
prompted to commit his crime by the low motive of turning the whole
inheritance to his own house. At the time of Er's death Judah must
have been in his twenty-seventh year; Joseph was consequently in his
twenty-third, and Jacob had for ten years past had his headquarters at
Hebron.  Hence the intercourse with Timnah, Adullam, and Enaim
was easy.
12-23. Judah now comes into criminal, and, though unknown to
him, incestuous intercourse with Tamar. And many were the days;
a year or somewhat more.  To Timna/i.  This town is about twenty
miles northwest of Hebron.  There is another,; however, in the hills
about seven miles south of Hebron. Piet on a veil; to conceal her face
from Judah, or any other beholder.  Tlhe gate of iEnaim. This is
supposed to be the same as Enanm (Jos. xv. 34). AAnd tzhy lace. This
is the cord by which the signet was suspended round his neck.  Courtesan. The original word (      mtmJi?) means one consecrated to the worslhip of Ashtoreth, in which chastity is sacrificed.
24-30. Tamar bears Perez and Zerah to Judah. After three months
her pregnancy was manifest. Let her be burnt. It is manifest Judah
had the power to execute this punishment.  The life of the widow of
his son was in his hands. Stoning was the mode of punishment by
the law of HbToses (Deut. xxii. 20-24); burning, only in aggravated
cases (Lev. xx. 14, xxi. 9). He is a severe judge in a case where he
is equally criminal.  She hath been more righteous than I. Tamar was
less culpable in this matter than Judah. For he was moved by lust
to commnit fornication, and was the indirect occasion of Tamar's conduct by withholding Selah. But Tamar, though wronged, was not
free from blame in her mode of righting herself. The youthful indis&
57




A450                 THE FAMILY OF JUDAH.
cretion of Judah in forming an intermarriage with a Canaanitish family, without the concurrence of his brothers or his father, has been
fruitful of crime. If this intercourse go on, the chosen family will be
speedily absorbed in the surrounding heathenism.  Hence we begin
to see the necessity of an immediate removal to another land, where
they may be kept more distinct from the native superstition.  By the
disclosure of Tamar Judah is brought to acknowledgment of his fault,
and, we may infer, to repentance.  His abstaining from all further
intercourse with her may be accepted as a proof of this. A scarlet
thread.  The right of primogeniture here manifests its importance.
Perez, - a breach.  Slight incidents become the foundation of names,
and are often the hinges on which great events turn.  The minutest
circumstances connected with the progenitors of the promised seed
have a lasting interest.
Judah was at the close of his twenty-ninth year when Perez and
Zerah were born.  The dates in his family history may be arranged
as underneath, on the supposition that the first child was born when
the father was in his fourteenth year.  This hypothesis is fairly allowable when we take into consideration not only other cases, but the
early wilfulness of Judah, and the example he gave to his children.
The command also to be fruitful and multiply (xxxv. 11), which was
given specially to Jacob, may have had a tendency to encourage early
marriages.  It is certain that the Jewish rabbis considered a man to
have transgressed a divine precept who passed the age of twenty with-,out being married.  They also fixed the marriageable age for males at
thirteen years and a day.  King Ahaz was the father of Hezekiah
when he was not more than twelve (2 Eings xvi. 2, xviii. 2); and
~King Josiah the father of Jehoiakim, when fourteen years of age (2
Kings xxii. 1, xxiii. 3 6).
Judah 13 years 6 months when Er was born.
"  14  " 4~ "   when Onan was born.
"  15  " 3  "   when Shelabh was born.
"  28  " 9  "   when Perez was born.
c' 42  " 3  -"  when Hezron born to Perez.
4' 43  " 2  "   when Hamul born.




GEN. XXXIX.                    451
LXVII. JOSEPH IN POTIPHAR'S HOUSE. - Gen. xxxix.
XXXIX.  1. And Joseph was brought down to Mizraim;
and Potipllar, an officer of Pharoh, captain of the guards, a.Mizrite, bought him  of the hand of the Ishmaelites, who
brought him down thither.  2. And the LORD was with Joseph,
and he was a prosperous man; and he was in the house of his
master the Mlizrite.  3. And his master saw that the LORD was
Twith him, and all that he did the LORD made to prosper in his
hand. 4. And Joseph found favor in his eyes, and he served
him: and lie set him over his house, and all that he had he
put into his hand. 5. And it came to pass, from the time
that he set him over his house, and over all that he had, that
the LoRD blessed the Mizrite's house for Joseph's sake; and
the blessing of the LORD was upon all that he had in the
hlouse, and in the field.  6. And lie left all that he had in
Joseph's hand; and he knew not aught with him, save the
bread which he did eat. And Joseph was beautiful in form
and look.
7. And it came to pass after these things, that his master's
wife cast her eyes upon Joseph: and she said, Lie with me.
8. And lie refused, and said unto his master's wife, Behold, my
master cknoweth not what is with me in the house, and all
that he hath lie hath put into my hand.  9. There is none
greater in this house than I, and he hath not kept back from
me aught but thee, because thou art his wife: and how can I
do this great evil, and sin against God?  10. And it came to
pass, as she spake to Joseph day by day, that he hearkened
not unto her, to lie by her to be with her.
11. And it came to pass at this day, that lie went into the
house to do his business; and there was none of the men of the
house there within.  12. And she caught him by his garment,
saying, Lie with me: and he left his garment in her hand,
and fled, and came out of the house.  13. And it came to




452           JOSEPHI IN POTIPHAR'S I-IOUSE.
pass when she saw that he had left his garment in her hand,
and fled out of the house, 14. That she called unto the men
of her lhouse, and said unto them, saying, See, he hath brought
in to us a Hebrew to mock us; he came in unto me to lie with
me, and I cried with a loud voice.  15. And it came to pass
whllen he heard that I lifted up my voice and cried, that he
left his grnlient by me, and fled, and went out of the house.
16. And she laid up his garment by her, until his master came
home. 17. And she spake unto him according to these words,
saying, the 1Hebrew servant, whom thou hast brought in to us,
came in unto me to mock me.  18. And it came to pass, as I,
lifted up my voice and cried, that he left his garment by me,
and fled out of the house.
19. And it came to pass, when his master heard the words
of his wife, which she spake unto him, saying, After this mannler did thy servant unto me, that his wrath was kindled.  20.
And Joseph's master took him, and put him into the prison,
the place where the king's prisoners were bound: and he was
there in the prison. 21. And the LORD was with Joseph, and
showed him  mercy, and gave him  favor in the eyes of thle
k-eeper of the prison.  22. And the keeper of the prison put
into Joseph's hand all the prisoners that were in the prison;
and of all that they did there hie was the doer.  23. The
keeper of the prison looked not to aught in his hand, because
the LORD was with him, and that which he did the LORD made
to prosper.                     ~[ 36.
According to our reckoning, Perez and Zerah were born when
Judah was in his twenty-eighth year, and therefore Joseph in his
twenty-fourth. Here, then, we go back seven years to resume the
story of Joseph.
1-6. Joseph fares well with his first master. Potiphctr. This is a
racapitulation of the narrative in ch. xxxvii. Thlze Lord; the God of
covenant is with Joseph.  iz the house. Joseph was a domestic servant. And his master saw. The prosperity that attended all Joseph's
doings was so striking as to show that the Lord was with him. Set




GEN. XL.                         453
him over, — made him overseer of all that was in his house.  ThZe
Lord blessed the 2Jizrite's house. He blesses those who bless his own
(xii. 3). Beautiful in form and look (xxix. 17). This prepares the
way for the following occurrence.
7-10. Joseph resists the daily solicitations of his master's wife to lie
with her. None greater in this house than I  I-Ie pleads the unreserved trust his master had reposed in him. He is bound by the law
of honor, the law of chastity (this great evil), and the law of piety (sin
against Cod). Joseph uses the common name of God in addressing
this Egyptian. He could employ no higher pleas than the above.
11-18. At this day, - the day on which the occurrence now to be
related took place.  To do his business.  -Ie does not come in her
way except at the call of duty. He hath brought in.  She either does
not condescend, or does not need to name her husband. A Hebrew to
mock us. Her disappointment now provokes her to falsehood as the
means of concealment and revelge. A JHebrew is still the only national designation proper to Joseph (xiv. 13). Jacob's descendants
had not got beyond the family. The term Israelite was therefore not
yet in use. The national name is designedly used as a term of reproach among the Egyptians (xliii. 32).  To mock us, - to take improper liberties, not only with me, but with any of the females in the
house. I cried with a loud voice. This is intended to be the proof of
her innocence (Deut. xxii. 24, 27). Left his garments by me; not in
her hand, which would have been suspicious.
19-23. -IHer husband believes her story, and naturally resents the
supposed unfaithfulness of his slave. His treatment of him is mild.
He puts him in ward, probably to stand his trial for the offence.  The
Lord does not forsake the prisoner. He gives him favor with the
governor of the jail. The same unlimited trust is placed in him by
the governor as by his late master.
LXVIII. JOSEPH IN PRISON. -Gen. xl.
XL.  1. And it came to pass after these things, that the butler of the king of Mizraim and the baker had sinned against
their master, the king of Mizraim. 2. And Pharoh was wroth
agtillnst two of his officers, against the chief butler, and against




454               JOSEPH IN PRISON.
the chief baker. 3. And he put them in ward, in the house of
the captain of the guards, in the prison, the place where Jo.
seph was bound. 4. And the captain of the guards charged
Joseph with them, and he ministered to them, and they were
some days in ward.
5. And they dreamed a dream, both of them, each his
dream in one night, each according to the interpretation of
his dream, the butler and the baker of the king of Mizraim,
who were bound in the prison. 6. And Joseph went in to
them in the morning, and looked upon them, and, behold, they
were sad. 7. And he asked Pharoh's officers that were with
him in the ward of his master's house, saying, Why are your
faces bad to-day? 8. And tl!ey said unto him, A dream have
we dreamed, and there is no interpreter of it. And Joseph
said unto them, Do not interpretations belong to God? Tell
them now to me.
9. And the chief butler told his dream to Joseph, and said
unto him, I was in my dream, and, behold, a vine was before
me; 10. And in the vine three branches: and as it budded,
its blossom shot up, and the clusters thereof yielded ripe
grapes. 11. And Pharoh's cup was in my hand: and I took
the grapes, and pressed them into Pharoh's cup, and gave the
cup into Pharoh's hand. 12. And Joseph said unto him, This
is the interpretation of it: The three branches are three days.
13. In yet three days shall Pharoh lift up thy head and restore
thee unto thy place; and thou shalt give Pharoh's cup into
his hand, after the former manner when thou wast his butler.
14. But remember me when it shall be well with thee, and
show unto me kindness, and mention me unto Pharoh, and
bring me out of this house. 15. For stolen, stolen was I from
the land of the Hebrews, and also here I have not done aught
that they should put me into the pit.
16. And the chief baker saw that the interpretation was
good, and he said unto Joseph, I also was in my dream, and,
behold, three baskets of white bread on my head. 17. And




GEN. XL.                       455
in the uppermost basket all manner of baked meats for Pharoh;
and the birds did eat them out of the basket on my head.; 18.
And Joseph answered and said, This is the interpretation thereof: The three baskets are three days.  19. In yet three days
shall Pharoh lift up thy head from upon thee, and shall hang
thee on a tree: and the birds shall eat thy flesh from upon thee.
20. And it came to pass on the third day, the birthday of
Pharoh, that he made a feast unto all his servants: and he
lifted up the head of the chief butler and of the chief baker
among his servants.  21. And lhe restored the chief butler to
his butlership; and he gave the cup into Pharoh's hland.  22.
And the chief baker he hanged: as Joseph had interpreted to
them.  23. And the chief butler remembered not Joseph, and
forgot him.                    10 I~~'~ 37.
An unmurmuring patience and an unhesitating hopefulness keep
the breast of Joseph in calm tranquillity. There is a God above, and
that God is with him. His soul swerves not from this feeling. Meanwhile, new and distinguished prisoners are introduced into his place of
confinement.
1-4. The chief butler and chief baker, high officials in Pharoh's
court, come under the displeasure of their sovereign. In the zouse of
tlhe captain of the guards. It appears that this officer's establishment
contained the keep in which Joseph and these criminals were confined.
Ciharged Joseph with them. As Joseph was his slave, and these were
state prisoners, he appointed him to wait upon them. It is probable
that Joseph's character had been somewhat reestablished with him
during his residence in the prison.
5-8. These prisoners dream, each according to the interpretation of
his dream, the imagery of which was fitted to indicate his future state.
They were sad, — anxious to know the meaning of these impressive
dreams.  Whiy are your faces bad to-day? Joseph keeps up his character of frank composure. Do not interpretations belong to God.? In
his past history he had learned that dreams themselves come from
God. And when he adds, Tell them now to me, he intimates that God
would enable him to interpret their dreams. Here again he uses the
general name of God, which was common to him with the heathen.




456                   JOSEPH IN PRISON.
9-13. Thle chief butler now recites his dream. Pressed them into
Phiaroh's czp. The imagery of the dream is not intended to intimate
that Pharoh drank only the fresh juice of the grape. It only expresses by a natural figure the source of wine, and possibly the duty
of the chief butler to understand and superintend the whole process
of its formation. Egypt was not only a corn, but a vine country.
The interpretation of this dream was very obvious and natural; yet
not without a divine intimation could it be known that the three
branches were three days. Joseph, in the quiet confidence that his
interpretation would prove correct, begs the chief butler to remember
him and endeavor to procure his release. Stolen, stolen was I. He
assures him that he was not a criminal, and that his enslavement was
an act of wrongful violence - a robbery by the strong hand. Pirom the
land of the Hebrews; a very remarkable expression, as it strongly
favors the presumption that the Hebrews inhabited the country before
Kenaan took possession of it. I have not done aught. Joseph pleads
innocence, and claims liberation, not as an unmerited favor, but as a
right. TPze pit. The pit without water seems to have been the
primitive place of confinement for culprits.
16-19. The chief baker is encouraged by this interpretation to tell
his dream. I also. He anticipates a favorable answer, from the
remarkable likeness of the dreams.  On my head. It appears from the
monuments of Egypt that it was the custom for men to carry articles
on their heads. All manner of baked meats were also characteristic of
a corn country. Eift up thy head from upon thee. This part of the
interpretation proves its divine origin.  And hang thee, - thy body,
after being beheaded. This was a constant warning to all beholders.
20-23. The interpretations prove correct.  Thze birthday of Pharoh.
It is natural and proper for men to celebrate with thanksgiving the
day of their birth, as life is a pure and positive blessing. The benign
Creator gives only a happy and precious form of existence to those
whom he endows vwith the capacity of estimating its value. A birthday feast cannot be without a chief butler and a chief baker, and
hence the fate of these criminals must be promptly decided. Lifted
up the head; a phrase of double meaning. The chief butler remembers not Joseph. This is a case of frequent occurrence in this nether
world. But there is One above who does not forget him. He will
deliver him at the proper time.




GEN. XLI.                        457
LXIX. JOSEPH EXALTED. - Gen. xli.
1. n'i0 river, canal, mostly applied to the Nile. Some suppose the
word to be Coptic.
2. nrx sedge, reed-grass, marsh-grass.  This word is probably
Coptic.
8. t:=     ql-yv]Tal,   epoypa lularec,  sacred scribes, hieroglyphs.
WI r., stylus, a graving tool.
43. 1]xK bend the knee. In this sense it is put for rqen imp.
hiph. of.-':. Those who take the word to be Coptic render it variously, - bow all, bow the head, cast thyself down.
45..:r. r:,  Tsaphenath-pa'neach, in the Septuagint fovIo/~cavxpX. Revelator occulti, Kimchi. This is founded on an attempted
Hebrew derivation.:wTcop KdOrtOV in Oxf. MS., servator mundi, Jerome. These point to a Coptic origin.  Recent Egyptologists give
P-sont-em-ph-anh, the-salvation-of-the-life or world. This is a highflowing title, in keeping with Eastern phraseology. rt_: Asenath,
perhaps belonging to Neith, or worshipper of Neith, a goddess corresponding to Athene of the Greeks. vt 1.5n~ Potiphera', seems to be
a variation of'~_~.5 Pot iphar (xxxvii. 36).  1k or i On = On LIN,
Tight, sun; on the monuments TA-RA, house of the sun. t'~' nr  (Jer.
xliii. 13), -Ieliopolis, north of MIemphis, on the east bank of the Nile.
51.,t~?n MAenasheh, causing toforget.
52. t1.:) Ephraim, double fruit.
XLI.  1. And it came to pass at the end of two years of
days, that Pharoll dreamed, and, lo, he stood by the river.  2.
And, behold, fiom the river came up seven kine, fine-looking
and fat-fleshed; and they fed on the green.  3. And, behold,
seven other kine came up after them from the river, ill-looking
and lean-fleshed, and stood by the other kine on the bank
of thle river.  4. And the ill-looking and lean-fleshed kine
did eat up the seven fine-looking and fat kine.  And Pharoh
awoke.  5. And he slept, and dreamed a second time: and,
behold, seven ears of corn came up on one stalk, rank and
good.  6. And behold seven ears, thin and blasted with the
58




458                 JOSEPH EXALTED.
east wind, sprang up after them. 7. And the thin ears devoured the seven rank and full ears. And Pharoh awoke,
and, behold, it was a dream.  8. And it came to pass in the
mlorlning that his spirit was troubled; and he sent and called
for all the scribes of Alizraim, and all the sages thereof: andl
Pharoh told them ihis dream; and no one interpreted them to
Pharoh.
9. Then spake the chief butler unto Pharoh, saying, 3My
sins do I remember this day. 10. Pharoh was wroth with his
servants; and he put me in ward in the house of the captain
of the guards, me and the chief baker.  11. And we dreamed
a dream in one night, I and lo: each according to the interpl'retatiol of his dream dreamed we.  12. And there with us
was a Hebrew lad, servant to the captain of the guards; and
we told him, and he interpreted to us our dreams: to each
according to his dream he interpreted.  13. And it came to
pass that, as he interpreted to us, so it was: me lie restored
to my ofrce, and him he hanged.
14. Then sent Pharolh and called Joseph, and they brought
him  hastily out of the pit: and he shaved, and changed his
garments, and went in unto Plharoh.  15. And Pharoh said
unto Joseph, A dream have I dreamed, and no one can interpret it: and I have heard say of thee, thilou canst hear a dream
to interpret it.  16. And Joseph answered Pharoh, saying,
Not I: God shall answer to the peace of Pharoll.  17. And
Pharoh spuke unto Joseph: I was in my dream, aind, behlld, I
stood upon the bank of tlhe river.  18. And, behold, from thle
river came up seven kine, fat-fleshed and fine in form: and
they fed on the green.  19. And, behold, seven other kine
caim-e up after them, poor and very ill-formed and lean-fleshed:
I have seen none like them in all tlhe land of Mizraim for badness.  20. And the lean and bad kine did eat up the first
seven fat kine.  21. And they went into them, and it could
not be known that they had gone into them; and their look




GEN. XLI.                    459
was bad, as at the beginning: and I awoke. 22. And I saw
in my dream, and, behold, seven ears came up on one stalk,
full and good. 23. And, behold, seven ears, withered, thin,
blasted with the east wind, sprang up after them. 24. And
the thin ears devoured the seven good ears: and I told the
scribes, and no one showed it to me.
25. And Joseph said unto Pharoli, The dream of Pharoh is
one: what the God is about to do hath he shownI to Pharoll.
26. The seven good kine are seven years; and tile seven good
ears are seven years: it is one dream. 27. And the seven
thin and bad kine coming up after them are seven years; and
the seven empty ears blasted with the east wind: they shall
be seven years of famine. 28. This is the word that I have
spoken unto Pharoh: what the God is about to do he hath
shown Pharoh. 29. Behold, seven years come of great plenty
in all the land of Mizraim. 30. Then shall arise seven years
of famine after them, and all the plenty shall be forgotten in
the land of Mizraim: and the famine shall consume the
land. 31. And the plenty shall not be known in the land
by reason of that famine afterwards; for it shall be very
grievous. 32. And because the dream was repeated to Pharoh twice, the thing is established by the God, and the God
hastens to do it. 33. And now let Pharoh look out a man
discreet and wise, and set him over the land of Mizraim. 34.
Let Pharoh proceed and appoint overseers over the land: and
take the fifth of the land of Mlizraim in the seven years of
plenty. 35. And let them gather all the food of those good
years that come, and lay up corn under the hand of Pharoh,
food in the cities, and let them keep it. 36. And the food
shall be for store for the land, for the seven years of famine
that shall be in the land of Mizraim, and the land shall not be
cut off by the famine.
37. And the thing was good in the eyes of Pharoh, and in
the eyes of all his servants. 38. And Pharoh said unto his




4G0                JOSEPH EXALTED.
servants,( Can we find a man like this, in whom is the Spirit
of God?
39. And Pharoh said unto Joseph, After God hath shown
thee all thlis, none is so discreet and wise as thou art. 40.
Thou shalt be over my house, and according to thy mouth
shall all my people behave: only in the throne will I be
greater than thou. 41. And Pharoh said unto Joseph, See,
I have set thee over all the land of Mizraim. 42. And Pharoh took his ring from  his hand and put it upon Joseph's
hand, and arrayed him in vestures of fine linen, and put a
gold chain about his neck. 43. And he made him ride in the
second chariot which he hIad; and thlley cried before him, Bow
the knee. And he set him over all tile land of Mizraim. 44.
And Pharoh said unto Joseph, I am Pharoh, and without thee
shall no man lift up his hand or foot in all the land of Mizraim. 45. And Pharoh called Joseph's name Zaphenathpaneali; and lhe gave him Asenath, daughter of Potiphera, priest
of On, to wife. And Joseph went out over the land of Mizraim. 46. And Joseph was the son of thirty years when he
stood before Pharoll king of }Miz:aiin. And Joseph went out
from the face of Pharohll, and passed through all the land of
Mizraim.
47. And the land yielded in the seven years of plenty by
handfuls. 48. And he gatliered all thle food of the seven
years which- were ila thle land of Mizra.im, and laid up food in
thle cities: tile food of the field which was around every city
laidc  he up therein. 49. And Joseph gathered corn as the
sand of the sea very muchl until he left numberingl because
there was no number.
50. And unto Joseph were born two sons before the year of
the famine came, whom Asenath, daughter of Potiphera, priest
of On, bare unto him. 51. And Joseph called the name of
the first-born Menassehll: For God hath made me forget all
mny toil and all my father's house. 52. And the name of the




GEN. XLI.                        461
second called he Ephraim: For God hath made me fruitful
in the land of my affliction.
53. Then were finisled the seven years of plenty that was
in the land of Mizraim.  54. And the seven years of famine
began to come, according as Joseph hlad said; and there was
famine in all the land, and in the land of Mizraim there was
bread. 55. And all the land of Mizraim  famishedc and thle people cried to Pharoh for bread; and Pharoh said unto all ldizraim, Go unto Joseph: what lie saith to you, do.  56. And the
famine was over all the face of the land; and Joseph opened
all places in -which there was food, and sold unto iMizraim;
and the famnine was severe in the land of Mizraim.  57. And
all the land came into IMizraim to buy, unto Joseph; for the
famine was severe in all the land.
Here we have the double dream of Pharoh interpreted by Joseph, in
consequence of which he is elevated over all the land of Egypt.
1-8. The dreams are recited. By the river. In the dream Pharoh supposes himself on the banks of the Nile.  On the green. The
original word denotes the reed, or marsh grass, on the banks of the
Nile. The cow is a very significant emblem of fruitful nature among
the Egyptians, the hieroglyphic symbol of the earth and of agriculture;
and the form in which Isis the goddess of the earth was adored. 5-7.
Dreamed a second time. The repetition is designed to confirm the
warning given, as Joseph afterwards explains (v. 32).  Corn is the
natural emblem of fertility and nurture. Blasted with the east wind.
The east wind is any wind coming from the east of the meridian, and
may be a southeast or a northeast, as well as a direct east. The Hebrews were wont to speak only of the four winds, and, therefore, must
have used the name of each with great latitude. The blasting wind in
Egypt is said to be usually firom the southeast. And, behold, it was a
dream.  The impression was so distinct as to be taken for the reality,
until he awoke and perceived that it was only a dream. 8. tHis spirit
was troubled. Like the officers in the prison (xl. 6), he could not get
rid of the feeling that the twofold dream portended some momentous
event.  The scribes, — the hieroglyplhs who belonged to the priestly




462                   JOSEPH EXALTED.
caste, and whose primary business was to make hieroglyphic and other
inscriptions; while they were wont to consult the stars, interpret
dreams, practise soothsaying, and pursue the other occult arts.  ThZe
sages; whose chief business was the cultivation of the various arts
above mentioned, while the engraving or inscribing department strictly
belonged to the hieroglyphs or scribes.  this dream; the twofold
dream. ]iferpreted tlem, - the two dreams.
9-13. The chief butler now calls Joseph to mind, and mentions his
gift to Pharoh. Jiy sins.  I-is offence against Pharoh. HIis ingratitude in forgetting Joseph for two years does not perhaps occur to him
as a sin. A Hebrew lad. The Egyptians were evidently well acquainted with the Hebrew race, at a time when Israel had only a fiamily. Him he hzanged. The phrase is worthy of note, as a specimen
of pithy breviloquence.  Him lie declared that the dream foreboded
that Pharoh would hang.
14-24. Pharoh sends for Joseph, who is hastily brought from the
prison.  He shaved. The Egyptians were accustomed to shave the
head and beard, except in times of mourning (Herod. ii. 32).  Canst
hear a dreamn to interpret it, - needest only to hear in order to interpret
it. Not I: God slall answer.  According to his uniform habit Joseph
ascribes the gift that is in him to God.  To the peace of Pharoh, - so
that Pharoh may reap the advantage. In form.  This takes the place
of W"in look," in the former account. Other slight variations in the
terms occur. And thZey went into them, - into their stomachs.
25-36. Joseph now proceeds to interpret the dream, and offer counsel suitable to the emergency.  WVh7at the God is about to do.  The
God, the one true, living, eternal God, in opposition to all false gods.
And because the dream was repeated.  This is explained to denote the
certainty and immediateness of the event. The beautiful elucidation
of the dream needs no comment. 33-36. Joseph now naturally passes
from the interpreter to the adviser.  He is all himself on this critical
occasion.  His presence of mind never forsakes him. The openness
of heart and readiness of speech, for which he was early distinguished,
now stand him in good stead.  IHis thorough self-command arises from
spontaneously throwing himself, with all his heart, into the great national emergency which is before his mind. And his native simplicity
of heart, practical good sense, and force of character break forth into
unasked, but not unaccepted counsel. A man discreet,  intelligent,
capable of understanding the occasion; wise, prudent, capable of acting




GEN. XLI.                         463
accordingly.  Let Pharoh proceed, -take the following steps.  Take
the fifh of the produce of the land.  Under the hand of Pharoh.  Under his supreme control. The measures here suggested to Pharoh
were, we must suppose, in conformity with the civil institutions of the
country.  The exaction of a fifth, or two tithes, during the period of
plenty, may have been an extraordinary measure, which the absolute
power of the monarch enabled him to enforce for the public safety.
The sovereign was probably dependent for his revenues on the produce of the crown lands, certain taxes on exports or imports, and occasional gifts or forced contributions from his subjects. This extraordinary
fifth was, probably, of the last description, and was fully warranted
by the coming emergency.  The L"gathering up of all the food" may
imply that, in addition to the fifth, large purchases of corn were made
by the government out of the surplus produce of the country.
37-46. Pharoh approves of his counsel, and selects him as "the
discreet and wise man " for carrying it into effect.  It whom is the
Spirit of God.  He acknowledges the gift that is in Joseph to be from
God. All my people belhave, - dispose or order their conduct, a peculiar meaning of this word, which usually signifies to kiss. IHis ring.
His signet-ring gave Joseph the delegated power of the sovereign, and
constituted him his prime minister or grand vizier.  Vestures of fine
linen.  Egypt was celebrated for its flax, and for the fineness of its
textures.  The priests were arrayed in official robes of linen, and no
man was allowed to enter a temple in a woollen garment (I-Terod. ii.
37, 81).  A gold chain about his neck. This was a badge of office
worn in Egypt by the judge and the prime minister.  It had a similar
use in Persia and Babylonia (Dan. v. 7).  The second chariot.  Egypt
was noted for chariots, both fbr peaceful and for warlike purposes
(HIerod. ii. 108). The second in the public procession was assigned
to Joseph.  Bow the knee. The various explications of this proclamation agree in denoting a form of obeisance, with which Joseph was to
be honored.  I am Pharoh, the king (xii. 15).'ithout t/hee shall no
man lift up his hand or foot.  Thou art next to me, and without thee
no man shall act or move.  Zap henath-pjaneah.  Pharoh designates
him the preserver of life, as the interpreter of the dream and the proposer of the plan by which the country was saved from famine.  He
thus naturalizes him so far as to render his civil status compatible with
his official rank.  Asenath.  The priests were the highest and most
privileged class in Egypt. Intermarriage with this caste at once deter



464                   JOSEPH EXALTED.
mined the social position of the wondrous foreigner. His father-in-law
was priest of On, a city dedicated to the worship of the sun.
With our Western and modern habit we may at the first glance be
surprised to find a stranger of a despised race suddenly elevated to the
second place in the kingdom. But in ancient and Eastern governments, which were of a despotic character, such changes, depending on
the will of the sovereign, were by no means unusual.  Secondly, the
conviction that "6 the Spirit of God was in " the mysterious stranger,
was sufficient to overbear all opposing feelings or customs. And, lastly,
it was assumed and acted on, as a self-evident fact, that the illustrious
stranger could have no possible objection to be incorporated into the most
ancient of nations, and allied with its noblest families. We may imagine
that Joseph would find an insuperable difficulty in becoming a citizen of
Egypt or a son-in-law of the priest of the sun. But we should not forget
that the world was yet too young to have arrived at the rigid and sharplydefined systems of polytheism or allotheism to which we are accustomed.
Some gray streaks of a pure monotheism, of the knowledge of the one
true God, still gleamed across the sky of human memory. Some faint
traces of one common brotherhood among mankind still lingered in the
recollections of the past. The Pharoh of Abraham's day feels the
power of him  whose name is Jehovah (xii. 17). Abimelek acknowledges the God of Abraham and Isaac (xx. 3-7, xxi. 22, 23,
xxvi. 28, 29). And while Joseph is frank and aithiful in acknowledging the true God before the king of Egypt, Pharoh himself is not slow
to recognize the man in whom the Spirit of God is. Having experienced the omniscience and omnipotence of Joseph's God, he was pre~pared, no doubt, not only himself to offer him such adoration as he was
wont to pay to his national gods, but also to allow Joseph full liberty
to worship the God of his fathers, and to bring up his family in that
faith.
Joseph was now in his thirtieth year, and had consequently been
thirteen years in Egypt, most part of which interval he had probably
spent in prison. This was the age for manly service (Num. iv. 3).
He immediately enters upon his office.
47-49. The fulfilment of the dream here commences. By handfuls. Not in single stalks or grains, but in handfuls compared with
the former yield. It is probable that a fifth of the present unprecedented yield was sufficient for the sustenance of the inhabitants.
Another fifth was rendered to the government, and the remaining




GEN. XLI.                        {65
three fifths were stored up or sold to the state or the foreign broker at
a low price. He left numbering because there was no number. This
denotes that the store was immense, and not perhaps that modes of
expressing the number failed.
50-52. Two sons were born to Joseph during the seven years of
plenty.  fienasseh. God made him forget his toil and his father's house.
Neither absolutely. He remembered his toils in the very utterance of
this sentence. And he tenderly and intensely remembered his father's
house. But he is grateful to God, who builds him a home, with all
its soothing joys, even in the land of his exile. His heart again responds to long untasted joys. Fruitful in the land of my affliction.
It is still, we perceive, the land of his affliction. But why does no
message go from Joseph to his mourning father?  For many reasons.
First, he does not know the state of things at home. Secondly, he
may not wish to open up the dark and bloody treachery of his brothers
to his aged parent. But, thirdly, he bears in mind those early dreams
of his childhood. All his subsequent experience has confirmed him in
the belief that they will one day be fulfilled.  But that fulfilment implies the submission not only of his brothers, but of his father. This
is too delicate a matter for him to interfere in. He will leave it entirely to the all-wise providence of his God to bring about that strange
issue. Joseph, therefore, is true to his life-long character. He leaves
all in the hand of God, and awaits in anxious, but silent hope, the days
when he will see his father and his brethren.
53-57. The commencement and the extent of the famine are now
noted. As Joseph had said. The fulfilment is as perfect in the one
part as in the other. In all the lands, — all the lands adjacent to
Egypt; such ag Arabia and Palestine.  The word all in popular discourse is taken in a relative sense, to be ascertained by the context.
We are not aware that this famine was felt beyond the distance of
Hebron.  Go unto Joseph (40-44). Pharoh has had reason to trust
Joseph more and more, and now he adheres to his purpose of sending:
his people to him. All the face of the land of Egypt. And Joseph;
opened all places in which there was food, - all the stores in every
city. And sold unto JMizraim. The stores under Pharoh's hand were
public property, obtained either by lawful taxation or by purchase..
It was a great public benefit to sell this grain, that had been providently kept in store, at a moderate price, and thus preserve the lives
of a nation during a seven years' famine. All the land.  This is to be
understood of the countries in the neighborhood of Egypt. Famines,
59




466         JOSEPH AND TEN OF HIS BRETHREN.
in these countries were not unusual. We have read already of two
famines inm Palestine that did not extend to Egypt (xii. 10, xxvi. 1).
The fertility of Egypt depends on the rise of the waters of the Nile
to a certain point, at which they will reach all the country. If it fall
short of that point, there will be a deficiency in the crops proportioned
to the deficiency in the rise. The rise of the Nile depends on the
tropical rains by which the lake is supplied from which it flows.
These rains depend on the clouds wafted by the winds from the basin
of the Mediterranean Sea. The amount of these piles of vapor will
depend on the access and strength of the solar heat producing evaporation from the surface of that inland sea. The same cause, therefore,
may withhold rain from central Africa, and from all the lands that are
watered from the 1Mediterranean. The duration of the extraordinary
plenty was indeed wonderful. But such periods of excess are generally followed by corresponding periods of deficiency over the same
area. This prepares the way for the arrival of Joseph's kindred in
Egypt.
LXX. JOSEPH AND TEN OF HIS BRETHREN. —Gen. xlii.
1.... jfragment, crumb, hence grain.  be pure, winnowed, hence
~corn.
6.:S:~'5 ruler, governor, hence Sultan. Not elsewhere found in the
Pentateuch.
25. s:. vessel, here any portable article in which grain may be conveyed. p'i sac/r, the very word which remains in our language to this,day. nrnMx bag.
XLII.  1. And Jacob saw that there was grain in Mizraim,
and Jacob said unto his soils, Why do ye look one at another?
2. And he said, Behold', I have heard that there is grain in
Mizraim: go down thither, and buy for us thence; and we
shall live and not die.  3. And Joseph's ten brethren went,down to buy corn in Mizraim.  4. And Benjamin, Joseph's
brother, Jacob sent not with his brethren; for he said, Lest
mischief befall him.  5. And the sons of Israel went to buy
among those that went; for the famine was in the land of
Kenaan.




GEN. XLII                    467
6. And Joseph was the governor over the land, that sold to
all tle people of the land: and Joseph's brethren went and
bowed down to him with their faces to the earth. 7.. And
Joseph saw his brethren, and knew them; and he made himself strange unto them, and spake unto them roughly, and
said unto them, Whence are ye come? And they said, From
tihe land of Kenaan, to buy food. 8. And Joseph knew his
brethren; and they knew not him. 9. And Joseph remembered the dreams which he had dreamed of them; and he
said unto them, Spies are ye: to see the nakedness of the
land are ye come. 10. And they said unto him, Nay, my
lord; but thy servants are come to buy food. 11. All of us
sons of one man are we; true men are we: thy servants are
not spies. 12. And lie said unto them, Nay; for to see the
nakedness of the land are ye come. 13. And they said,
Twelve brethren are we thy servants, sons of one man in the
the land of Kenaan: and, behold, the youngest is with our
father this day, and one is not. 14. And Joseph said unto
them, This is what I spake unto you, saying, Spies are ye.
15. Hereby ye shall be proved: by the life of Pharoh ye shall
not go hence, unless your youngest brother come hither. 16.
Send one of you, and let him fetch your brother; and be ye
bound, and let your words be proved if the truth be in you;
and if not, by the life of Pharoh, spies are ye. 17. And he
put them all together in ward for three days.
18. And Joseph said unto them on the third day, This do
and live: the God I do fear. 19. If truite men be ye, one
brother of you shall be bound in the house of your ward; and
ye go, carry grain for the famine of your houses. 20. And
your youngest brother bring ye to me, and your words shall
be verified, and ye shall not die. And they did so. 21. And
they said one to another, Verily guilty are we concerning our
brother, because we saw the distress of his soul when lie besought us and we would not hear: therefore come upon us
is this distress. 22. And Reuben answered them, saying; Said




468       JOSEPH AND TEN OF HIS BRETHREN.
I not unto you, saying, Sin not against the lad, and ye would
not hear: and behold also his blood is required. 23. And
they knew not that Joseph heard them; for the interpreter
was betwixt them. 2/1. And he turned about from them, and
wept: and he returned to them, and spake unto them, and
took from them Simon, and bound him before their eyes. 25.
And Joseph comlnlanded to fill their vessels with corn, and to
restore every manll's silver into his sack, and to give them provision for the way. And it was done to them so.
26. And they put their grain upon their asses, and went
thence. 27. And one opened his sack to give provender to
his ass in the inn: and he saw his silver, and, behold, it was
in his bag's mouth. 28. And he said unto his brethren, lMy
silver is restored, and also, behold, it is in my bag: and their
heart failed, and they trembled, saying one to another, What
is this God hath done unto us?  29. And they went unto
Jacob their father to the land of Kenaan, and told him all that
befell them, saying, 30. The man who is lord of the land
spake with us roughly, and took us for spies of the land. 31.
And we said unto him, True men are we; -we are not spies.
32. Twelve brethren are we, sons of one father; one is not,
and the youngest is this day with our father in the land of
Kenaan. 33. And the man, the lord of the land, said unto
us, Hereby shall I know that ye are true; one brother of you
leave with me, and for the famiile of your houses take ye and
go. 34. And bring your youngest brother to me: and I shall
know  that ye are not spies, that ye are true men: your
brother will I give you, and in the land ye shall traffic.
35. And it came to pass, as they emptied their sacks, that,
behold, every man's bundle of silver was in his sack: and they
saw the bundles of their silver, they and their father, and they
were afraid. 386. And Jacob their father said unto them, Me
have ye bereaved; Joseph is not, and Simon is not, and Benjamin ye will take: all these things are against me. 37. And
Reuben said unto his father, saying, Slay two of my sons if




GEN. XLII.                       469
I bring him  not unto thee: give him  into my hand, and I
will restore him unto thee. 38. And he said, My son shall
not go down with you; for his brother is dead, and he is left
alone: and mischief shall befall him by the way in which ye
go, and ye shall bring down my gray hairs with sorrow to the
grave.
Twenty years, the period of Joseph's long and anxious waiting,
have come to an end. The dreams of his boyhood are now at length
to be fulfilled. The famine has reached the chosen family, and they
look at one another perplexed and irresolute, not knowing what to do.
1-5. The aged Jacob is the only man of counsel. Behold, 1 have
heard there is grain in Ji'zraim: go down and buy. The ten brothers
are sent, and Benjamin, the youngest, is retained, not merely because
of his youth, for he was now twenty-four years of age, but because he
was the son of his father's old age, the only son of Rachel now with
him, and the only full brother of the lost Joseph. Lest mischief
befall hirm, and so no child of Rachel would be left. Among those that
went. The dearth was widespread in the land of Kenaan.
6-17. The ten brothers meet with a rough reception from the lord
of the land. TLhe governor, - the sultan. This, we see, is a title of
great antiquity in Egypt or Arabia. Joseph presided over the cornmarket of the kingdom. Bowed down to him with their faces to the
earth. Well might Joseph think of those never-to-be-forgotten dreams
in which the sheaves and stars bowed down to him. And knew them.
I-low could he fail to remember the ten full-grown men of his early
days, when they came before him with all their peculiarities of feature,
attitude, and mother tongue. And he made himself strange unto them.
All that we know of Joseph's character heretofore, and throughout this
whole affair, goes to prove that his object in all his seemingly harsh
treatment was to get at their hearts, to test their affection toward Benjamin, and to bring them to repent of their unkindness to himself.
They knew not him. Twenty years make a great change in a youth
of seventeen. And besides, with his beard and head shaven, his
Egyptian attire, his foreign tongue, and his exalted position, who could
have recognized the stripling whom, twenty years ago, they had sold
as a slave?  Spies are ye. This was to put a color of justice on their
detention. To see the nakedness of the land, not its unfortified fron



470         JOSEPH AND TEN OF HIIS BRETHREN.
tier, which is a more recent idea, but its present impoverishment from
the famine.  Sons of one man are we. It was not likely that ten
sons of one man would be sent on the hazardous duty of spies. And
behold the youngest is with our father this day. It is intensely interesting to Joseph to hear that his father and full brother are still living.
And one is not. Time has assuaged all their bitter feelings, both of
exasperation against Joseph and of remorse for their unbrotherly conduct. This little sentence, however, cannot be uttered by them, or
heard by Joseph, without emotion. By the life of Pharoh. Joseph
speaks in character, and uses an Egyptian asseveration.  Send one of
you. This proposal is enough to strike terror into their hearts. The
return of one would be a heavy, perhaps a fatal blow to their father.
And how can one brave the perils of the way? They cannot bring
themselves to concur in this plan. Sooner will they all go to prison,
as accordingly they do. Joseph is not without a strong conviction of
incumbent duty in all this. He knows he has been put in the position of lord over his brethren in the foreordination of God, and he
feels bound to make this authority a reality for their moral good.
18-25. After three days Joseph reverses the numbers, allowing
nine to return home, and retaining one.  This do and live. Joseph,
notwithstanding the arbitrary power which his office enabled him to
exercise, proves himself to be free from caprice and unnecessary severity. He affords them a fair opportunity of proving their words
true, before putting them to death on suspicion of espionage.  Thie
God do I fear. A singular sentence from the lord paramount of
Egypt! It implies that the true God was not yet unknown in Egypt.
WTe have heard the confession of this great truth already from the
lips of Pharoh (xli. 38, 39). But it intimates to the brothers the astonishing and hopeful fact that the grand vizier serves the same great
Being whom they and their fathers have known and worshipped; and
gives them a plain hint that they will be dealt with according to the
just law of heaven. Carry grain for your houses. The governor then
is touched with some feeling for their famishing households.  The
brothers, though honoring their aged father as the patriarch of their
race, had now their separate establishments. Twelve households had
to be supplied with bread. The journey to Egypt was not to be undertaken more than once a year if possible, as the distance from Hebron was upwards of two hundred miles. Hence the ten brothers had
with them all their available beasts of burden, with the needful retinue
of servants. We need not be surprised that these are not specially




GEN. XLII.                      471
enumerated, as it is the manner of Scripture to leave the secondary
matters to the intelligence and experience of the reader, unless, as
in the case of Abraham's three hundred and eighteen trained servants,
they happen to be of essential moment in the process of events. Your
youngest brother. Joseph longs to see his full brother alive, whom he
left at home a child of four summers.  Verily guilty are we concerning
our brother. Their affliction is beginning to bear the fruit of repentance. Because we saw the distress of his soul when he besought us, and
we would not hear. How vividly is the scene of Joseph's sale here
brought before us. It now appears that he besought them to spare
him, and they would not hear!  This distress. Retribution has come
at last. His blood is required. Reuben justly upbraids them with
their hardness of heart. Their brother's blood is required; for murder
was intended, and when he was sold his death was pretended. The
interpreter was betwixt them. The dragoman was employed in holding
intercourse with them. But Joseph heard the spontaneous expressions
of remorse, coming unprompted from their lips. The fountain of affection is deeply stirred. He cannot repress the rising tear. He has
to retire for a time to recover his composure. IHe now takes, not
Reuben, who was not to blame, but Simon, the next eldest, and binds
him before them: a speaking act. He then gives orders to supply
them with corn, deposit their money in their sacks without their knowledge, and furnish them with provision for the way. Joseph feels, perhaps, that he cannot take money from his father. Ile will pay for
the corn out of his own funds. But he cannot openly return the money
to his brothers without more explanation than he wishes at present to
give.
2G6-34. The nine return home and record their wonderful adventure.
In the inn; the lodge or place where they stopped for the night. This
place was not yet perhaps provided with even the shelter of a roof.
It was merely the usual place of halting. They would probably occupy six or seven days on the journey. Apparently at the first stage
one opened his sack to give provender to his ass. The discovery of
the silver in its mouth strikes them with terror. In a strange land
and with an uneasy conscience they are easily alarmed. It was not
convenient or necessary to open all the bags on the way, and so they
make no further discovery.
35-38. On emptying the other sacks all the silver turns up, to their
great amazement and consternation. Jacob laments the loss of his
son. Reuben offers two of his sons to Jacob as pledges for Benjamin,




472        JOSEPH AND HIS ELEVEN BRETHREN.
to be slain if he did not bring him back in safety. The sorrowing
parent cannot yet bring himself to consent to Benjamin's departure on
this hazardous journey. And ye sqhall briny  down. Jacob either
speaks here in the querulous tone of afflicted old age, or he had come
to know or suspect that his brothers had some hand in the disappearance of Joseph.
LXXI. JOSEPH AND HIS ELEVEN BRETHREN.- Gen. xliii.
11.'e5 honey, from the bee, or sirup from the juice of the grape.
t09=  pistachio nuts'. pIl almond tree; r. awake. The tree is also
called vu.  Some refer the former to the fruit, the latter to the tree.
XLIII.  1. And the famine was sore in the land.  2. And
it came to pass, when they had eaten up the grain which they
had brought from Mizraim, that their father said to them, Return: buy us a little food. 3. And Judah said unto him, saying, The man solemnly protested unto us, saying, Ye shall
not see my face, except your brother be with you.  4. If thou
wilt send our brother with us, we will go down and buy thee
food.  5. And if thou wilt not send him, we will not go down;
for the man said unto us, Ye shall not see my face, except
your brother be with you.  6. And Israel said, Why have ye
done me evil, to tell the man whether ye had yet a brother?
7. And they said, The man straitly asked of us and of our
kindred, saying, Is your father yet alive? Have ye a brother?
And we told him according to these words. Could we certainly know that he would say, Bring your brother down?
8. And Judah said unto Israel his father, Send the lad with
me, and we will arise and go; and we shall live and not die,
both we and thou and our little ones. 9. I will be surety for
him; of my hand shalt thou require him.  If I bring him not
unto thee, and set him before thee, then let me have sinned




GEN. XLIII.                  473
against thee all my days. 10. For unless we had lingered,
surely now we had returned this second time.
11. And Israel their father said unto them, If so now, this
do: take of the best of the land in your vessels, and carry
down the man a present, a little balm and a little honey,
spices and myrrh, nuts and almonds. 12. And second silver
take in your hand: and the silver that was returned in tihe
mouth of your bags take back in your hand; maylap it was a
mistake. 13. And your brother take: and arise, return to
the man. 14. And God Almighty give you mercy before the
man, and he shall send you your other brother and Benjamin.
And I, if I am bereaved, I am bereaved. 15. And the men
took this present, and double silver took they in their hand,
and:Benjamin; and rose up, and went down to Mizraim, and
stood before Joseph.
16. And Joseph saw with them Benjamin, and said to him
that was over his house, Bring these men in, and slay and
make ready; for these men shall eat with me at noon. 17.
And the man did as Joseph said; and the man brought
tilhe men to Joseph's house. 18. And the men were afraid
because they were brought to Joseph's house; and they said,
On account of the money that was returned in our bags at the
first are we brought in; to overbear us, and fall upon us, and
take us for servants, and our asses.
19. And they came near to the man who was over Joseph's
house, and they spake to him at the door of the house. 20.
And said, 0 my lord, we came down indeed at the first to buy
food. 21. And it came to pass, when we came to the inn,
that we opened our bags, and, behold, every man's silver was
in the mouth of his bag, -our silver in full weight: and we
brought it back in our hand. 22. And other silver have we
brought down in our hand to buy food: we know not who
put our silver in our bags. 23. And he said, Peace be to you;
fear not: your God, and the God of your father hath given
yoLu treasure in your bags: your silver came to me. And
60




474        JOSEPH AND HIS ELEVEN BRETHREN.
he brought out unto them Simon.  24. And the man brought
the men into Joseph's house, and got water, and they washed
their feet; and he gave provender to their asses.  25. And
tlhey made ready the present for Joseph's coming at noon;
for they heard that there they should eat bread.
26. Anld Joseph came home, and they brought him the
present which was in their hand into the house, and they
bowed to hlim to the earth.  27. And he asked thenm of their
welfare; and he said, Is it well with your father, the old man
of whom ye spake?  Is he yet alive?  28. And they answered,
It is well with thy servant, our father; he is yet alive. And
they bent the head and bowed down. 29. And he lifted up
his eyes, ald saw Benjamin his brother, his mother's son, and
said, Is this your youngest brother of whom ye told me? And
he said, God be gracious unto thee, my son.  30. And Joseph
hastened away; for his bowels yearned upon his brother, and
he soughit to weep; and lie went into his chamber and wept
there.  31. And he washed his face, and came out, and refirained himself, and said, Set on bread.  82. And they set for
him by himself, and for them by themselves, and for the Mizrites who ate with him by themselves; because the Mizrites
migllt not eat bread with the Hebrews; for thlat is an abomination to the M},izrites.  33. And they sat in his presence, the
first-born according to his first birth, and the youngest accorditng to his youth: and the men marvelled one at another.
34. And lihe sent messes from before him unto them: and
Benjamiil's mess exceeded the messes of them all five times.
And they drank and were merry with him.
The eleven brothers are now to bow down before Joseph.
1-10. The famine was sore. The pressure began to be felt more
and more. The twelve households had at length consumed all the
corn they had purchased, and the famine still pressed heavily upon
them. jacob directs them to return. And fJdah said. Reuben had
ofiended, and could not come forward. Simon and Levi had also




GENy. XrIII.                       4T75
grieved their father by the treacherous slaughter of the Shekemites.
Judah therefore speaks.  Is your father yet alive?  Have ye a brother?
These questions do not come out in the previous narrative, on account
of its brevity.  But how pointed they are, and how true to Joseph's
yearnings! They explain how it was that these particulars came out
in the replies of the brothers to Joseph.  For the charge of being spies
did not call for them in exculpation. Judah now uses all the arguments the case would admit of, to persuade his father to allow Benjainl to go with them.  I-e closes with the emphatic sentence, If 1
br'inlg /him not unto thee, and set him before thee, then let me have sinned
against thee call my days; that is, let me bear the blame, and of course
the penalty of having sinned against thee in so tender a point. Both
Judah and his father knew that this was a matter that touched tle
interest of the former very deeply.  Reuben was bearing the blame
of a grievous sin, and had no hope of the birthright.  Simon and Levi
-were also bearing blame, and, besides, had not the natural right, which
belonged only to Reuben. Judah came next, and a failure in securing
the safe return of Benjamin might set him also aside.  He undertakes
to run this risk.
1 1-15.  Jacob at length reluctantly sends Benjamin with them.
He employs all means, as is usual with him, of securing a favorable
result.  The best of the land, - the sung or celebrated products of the
land. A little honey. Palestine abounded with bee honey. A sirup
obtained by boiling down the juice of the grape was also called by the
same name, and formed an article of commerce. Nuts.  These are
supposed to be pistachio nuts, from the pistacia vera, a tree resembling
the terebinth, a native of Anatolia, Syria, and Palestine. Almonds.
The almond tree buds or flowers earlier in the spring than other trees.
It is a native of Palestine, Syria, and Persia.  For the other products
see xxxvii. 25.  Other silver; not double silver, but a second sum for
the new purchase. God Almighty, - the Great Spirit, who can dispose
the hearts of men as he pleases. Jacob looks up to heaven for a blessing, while he uses the means. If Jam  bereaved, lam  bereaved. This
is the expression of acquiescence in whatever may be the will of Providence.  Double silver, - that which was returned and that which was
to pay for a second supply of corn.
16-18. The invitation into Joseph's house fills the brothers with
alarm.  Saw with them Benjamin.  This was an unspeakable relief to
Joseph, who was afraid that his full brother, also the favorite of his
father, might have incurred the envy and persecution of the brothers.




476         JOSEPH AND HIS ELEVEN BRETHREN.
Brought the men to Josephz's house.  This he eventually did, but not
till after the conference between him and them took place.  The men
were afraid of a plot to rob them of their liberty and property.
19-25. They are encouraged by the steward of Joseph's house to
lay aside their fears, and prepare their present.  Spake to him at the
door of the house.  This was, of course, before they entered.  When
we came to the inn.  The relater is prone to lump matters in the narration, for the sake of brevity.  They began to " open their bags " at
the first lodging-place, and finished the process at the last when they
got home.  Other silver.  This explains the phrase " second silver" in
v. 12. Peace be to you.  Be at rest.  All is well.  Your God. The
steward of Joseph expresses himself as one who fears and trusts God,
the God of the HI-ebrews, who had displayed his omniscience and omnipotence in Egypt. Hle brought out unto them Simon. While they
still linger at the entrance, the considerate steward bethought himself
of bringing out Simon to them, which reassured their hearts, and induced them to enter willingly.  He now succeeds therefore in bringing
them in, tand then bestows upon them the usual attentions of Eastern
hospitality.  They now " make ready their present."
26-34. They are now entertained by Joseph.  They brought the
present, and made a lowly obeisance before him.  Th/ey bent the head.
See xxiv. 26.  God be gracious unto thee, my son. IHlis kind treatment
of Benjamin, on whose presence he had so much insisted, was calculated to reassure the brothers.  The latter was born in his thirteenth
year, and therefore he was entitled to assume the paternal style in regard to himi. Joseph still appeals with a natural and unconstrained
reverence to his own God.  4And Joseph hastened away. The little
touch of tenderness he had involuntarily thrown into his address to
Benjamin, is too much for his feelings, which yearn towards his brother,
and he is obliged to retreat to his chamber to conceal his tears and
compose his countenance.  They set for him by himself. As the governor, or as connected by affinity with the priestly caste, Joseph does
not eat with the other Egyptians.  The Egyptians cannot eat with the
Hebrews.  That is an abomination to the Mlnizrites.  For the Hebrews
partook of the flesh of kine, both male and female.  But Herodotus
informs us (II. 41), that "male kine, if clean, are used by the Egyptians, but the females they are not allowed to sacrifice, since they are
sacred to Isis."  And he adds that " a native of Egypt will not kiss a
Greek, use his knife, his spit, or his cauldron, or taste the flesh cut
with a Greek knife."  They considered all foreigners unclean, and




GEN. XLIV.                      477
therefore refused to eat with them (see Rawlinson's Herod. on p. q.).
They sat in his presence; arranged according to the order of their
birth, to their great amazement..Egypt was to them a landl of wonders, and Egypt's sultan a man of wonder. -Bejamin's mess. The
honored guest was distinguished by a larger or daintier portion of the
fare (1 Sam. ix. 23, 24; IIomer, I1. 7, 321). A double portion was
assigned to the Spartan kings. The fivefold division was prominent
in Egyptian affairs (xli. 34; xlv. 22; xlvii. 2, 24, 26). And were
me'ry. They dralnk freely, so as to be exhilarated, because their cares
were dissipated by the kindness they were receiving, the presence of
Simon, and the attention paid to Benjamin.
LXXII. THE T TEN BROTHERS PROVED. - Gen. xliv.
XLIV.  1. And he commanded him that was over his house,
saying, Fill the men's bags with food, as much as they can
carry, and put the silver of each in his bag's mouth.  2. And
my cup, the silver cup, put ill the bag's mouth of the youngest,
and the silver for his grain. And lie did according to the word
of Joseph which hle spake.  3. The morning shone; and the
lien were sent a-way, they and their asses. 4. They had come
out of the city not very far, and Joseph said to him that was
over his house, Up, follow after the men; and overtake them,
and say unto them, Why have ye requitcd evil for good?  5.
Is it not this in which my lord drinketh, and whereby iIldeed
lie divineth?  Ye have done evil in so doing.
6. And he overtook them, and spake unto them these words.
7. And they said unto him, Why speakethll my lord according
to these words?  Far be thy servants from doing according to
this thing.  8. Behold, silver which we found in our bags'
mouths we brought back to thee from the land of Kenaan:
and how should we steal from thy lord's house silver or gold?
9. With whomsoever of thy servants it be found, both let him
die, and also we will be servants to my lord. 10. And he said,
Now also according to your words let it be: he withll whom it




478            THE TEN BROTHERS PROVED.
is foulnd shall be my servaint, and ye shall be blameless.  11.
And they hasted, and laid every man his bag on the earth, and
opened every man his bag.  12. And he searched, beginning
at the eldest and ending at the youngest, and the cup was found
in Benjanminl's bag.
13. And they rent their garments, and laded every man his
ass, and returned to the city.  14. And Judah went and his
brethren to Joseph's hlouse, and lie was yet there: and they
fell before him on the earth. 15. And Joseph said unto them,
What deed is this that ye have done?  WVot ye not that such
a man as I doth certainly divine? 16. And Judah said, What
shall we say ullnto my lord?  What slhall we speak? And hlow
shall we clear ourselves? Thle God hath found out thle iniquity
of thy servants: blehold, we are servants to my lord, both we,
and lie in whose hand the cup is found. 17. And he said, Far
let me be from doing this: the man in whose hand the cup is
found, he shall bo my servant; and yo go up in peace to your
father.                     11 ~~l 41.
18. And Judah came near unto him, and said, O my lord,
let thy servant now speak a word in the ears of my lord, and
let not thine anger burn against thly servant: for so art thou
as Pharoh.  19. M[y lord asked his servants, saying, Have ye a
father or a brother? 20. And we said unto my lord, We have
an aged father, and a young lad of his old age; and his brother
is dead, and he is left alone of his mother, and his father loveth him.  21. And thou saidst unto thy servants, Bring him
unto Le; and let me set mine eyes upon him.  22. And we
said unto rmy lord, The lad cannot leave his father: and he
shall leave lhis father, and lhe shall die.  23. And thou saidst
unto tlhy servants, Except your youngest brother come down
with you, ye shall see my face no more.  24. And it came to
pass tlhat we wentp p unto thy servant my father, and told him
the words of mny lord.  25. And our father said, Return, buy
urs a little food. 26. And we said, We cannot go down: if our
youngest brother be with us, then will we go down; for we




GEN. XLIV.                      479
may not see the man's face, except our youngest brother be
with us.  27. And thy servant my father said unto us, Ye
know that my wife bare me two sons.  28. And the one went
out from  me, and I said, Surely he is torn in pieces; and I
have not seen him since. 29. And ye shall take this also from
before me, and evil shall befall him, and ye shall bring down
my gray hairs in evil to the grave. 30. And now when I go
unto thy servant my father, and the lad is not with us, and his
soul is bound up in his soul,  31. Then it shall come to pass
when he seeth that the lad is not, that he will die: and thy
servants shall bring down the gray hairs of thy servant our
father in sorrow to the grave.  32. For thy servant became
surety for the lad with my father, saying, If I bring him  not
unto thee, then let me have sinned against my father all my
days. 33. And now let thy servant now abide instead of the
lad a servan-t to my lord; and let the lad go up with his brethren.  34. For how shall I go up to my father, and the lad not
with me, lest I see the evil that shall come upon my father.
Joseph has had the satisfaction of seeing his brother Benjamin safe
and well. He has heard his brothers acknowledging their guilt concerning himself. IIe resolves to put their attachment to Benjamin,
and the genuineness of their change of disposition, to a test that will
at the same time expose Benjamin to no hazard.
1-5. And mny cup. Besides returning each man's money as before,
a silver cup of Joseph's is put in Benjamin's bag, after which, when
daylight comes, they are dismissed. They are scarcely out of the town
when Joseph's steward is ordered to overtake them, and charge them
with stealing the cup. And whereby indeed he divineth.  Divining by
cups, we learn from this, was a common custom in Egypt (Herod. If.
83). It is here mentioned to enhance the value of the cup. Whether
Joseph really practised any sort of divination cannot be determined
from this passage.
6-12. The cup is found in Benjamin's bag. Spake unto them these
wo~rds. The words of Joseph, supplying of course the mention of the
cup which is expressed in the text only by the pronoun this.  WIrebrougfht back to thee.  Silver that we might have retained, and to




480             THE TEN BROTHERS PROVED.
which you made no claim when we tendered it, we brought back.
I-Iow or why should we therefore steal silver? Now also according to
your words let it be. He adopts their terms with a mitigation.  HIe
with whom the cup is found shall become a slave for life, and the rest
be acquitted. The steward searches from the eldest to the youngest.
The cup is found where it was put.
13-17. Thley rent their garments; the natural token of a sorrow
that knows no remedy. And Judah went. lie had pledged himself
for the safety of Benjamin to his father. And he was yet there; awaiting no doubt the result which he anticipated.  They fell before him on
the earth. It is no longer a bending of the head or bowing of the
body, but the posture of deepest humiliation. How deeply that early
dream penetrated into the stern reality  Wot ye not that such a man, as
I doth certainly divine? Joseph keeps up the show of resentment for
a little longer, and brings out from Judah the most pathetic plea of its
kind that ever was uttered.  The God, the great and only God, hath
found out the iniquity of thy servants; in our dark and treacherous
dealing with our brother. Behold, we are servants to my lord. He resigns himself and all to perpetual bondage, as the doom of a just God
ulpon their still-remembered crime. Hle shall be my servant; and ye,
go up in peace to your father.  Now is the test applied with the nicest
adjustment. Now is the moment of agony and suspense to Joseph.
Will my brothers prove true? says he within himself. ~Will Judah
prove adequate to the occasion? say we. His pleading with his father
augured well.
18-34. And Judah came near unto him.  He is going to surrender
himself as a slave for life, that Benjamin may go home with his brothers, who are permitted to depart. Let thy servant now speak a word in
the ears of my lord. There is nothing here but respectful calmness of
demeanor. And let not thine anger burn against thy servant. Hie intuitively feels that the grand vizier is a man of like feelings with himself. IHe will surmount the distinction of rank, and stand with him on
the ground of a common humanity. For so art thou as Pharoh. Thou
hast power to grant or withhold my request. This forms the exordiuma
of the speech. Then follows the plea. This consists in a simple
statement of the facts, which Judah expects to have its native effect
upon a rightly-constituted heart. WVe will not touch this statement,
except to explain two or three expressions. A young lad, - a comparative youth. Let me set mine eyes upon him, - regard him with
favor and kindness. He shall leave his father and he shall die. If he




GEN. XLV.                      481
were to leave his father, his father would die. Such is the natural interpretation of these words, as the paternal affection is generally
stronger than the filial. 33, 34. And now let thy servant now abide
instead of the lad a servant to my lord. Such is the humble and earnest petition of Judah. He calmly and firmly sacrifices home, family,
and birthright, rather than see an aged father die of a broken heart.
LXXIII. JOSEPH MIADE KNOWN TO HIS BRETHREN. - Gen. xlv.
10. zia Goshen (rcPEo- ApaGLas; r. perhaps tz. rain, shower), a
region on the borders of Egypt and Arabia, near the gulf of Suez.
XLV. 1. And Joseph could not refrain himself before all
that stood by him, and he cried, Have every man out from me.
And there stood no man with him, when Joseph made himself
known unto his brethren.  2. And lie lifted up his voice in
weeping: and Mizraim heard, and the house of Pharoh heard.
3. And Joseph said unto his brethren, I am Joseph; is my
father yet alive? And his brethren could not answer him; for
they were troubled at his presence. 4. And Joseph said unto
his brethren, Come near unto me.  And they came near: and
lie said, I am Joseph, your brother, whom ye sold into Mizraim.
5. Aild, now, be not grieved, nor angry with yourselves, that
ye sold me hither; because to save life God sent me before
you. 6. For these two years hath the famine been in the land:
and there are yet five years, in which there shall be neither
caring nor reaping. 7. And God sent me before you, to leave'
to you a remnant in the land; and to save you alive by a great;
deliverance.  8. And, now, not ye have sent me hither, but
God: and he made me father to Pharoh, and lord to all his
house, and ruler in all the land of Mizraim. 9. IHaste ye, and
go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Mizraim: come down
unto me, stay not.  10. And thou shalt dwell in tihe land of
61




482     JOSEPH MADE KNOWN TO HIS BRIETHREN.
Goshen, and thou shalt be near me, thou, and thy sons, and
thy sons' sons, and thy flock and thy heards, and all that thou
hast. 11. And I will sustain thee there; for yet five years is
the famine; lest thou come to poverty, thou, and thy house,
and all that is thine. 12. And, behold, your eyes see, and thle
eyes of my brother Benjamin, that it is my mouth that speaketh unto you. 13. And ye shall tell my father all my glory
in MIizraim, and all that ye have seen: and ye shall haste and
bring down my father hither. 14. And he fell upon Benjamin
his brother's neck and wept; and Benjamin wept upon his
neck. 15. And he kissed all his brethren, and wept upon
tllem: and after that his brethren talked with him.
16. And the voice was heard in Pharoh's house, saying, Joseph's brethren are come. And it was good in the eyes of
Pharoh, and in the eyes of his servants. 17. And Pharoh said
unto Joseph, Say unto tly brethren, This do ye: lade your
beasts, and go, get you unto the land of Kenaan.  18S. And
take your father and your houses, and comle unto me: and I
will give you the good of the land of Mlizraim, and eat ye the
fat of the land. 19. And thou art commanded, this do ye:
take you out of the land of Mizraim wagons for your little
ones, and for your wives, and bring your father and come.
20. And let not your eye care for your stuff: for the good of
all the land of AMizraim is for you.
21. And so did the sons of Israel; and Joseph gave theim
wagons, at the mouth of Pharoh, and gave theml provision for
the way. 22. And to all of them he gave changes of raime.nt
each; and to Benjamin lie gave three hundred silver pieces,
and five changes of raiment.  23. And to his father he sent
thus: ten asses laden with the good of Mizraim, and ten sheasses laden with corn and bread and food for his father by the
way. 24. And he sent his brethren away, and they went; and
he said Iunto'them, Do not fall out by the way.
25. And they went up out of Mizraim, and came unto the
land of Kenaall, unto Jacob their father. 26. And they told




GEN. XLV.                         483
him, saying, Joseph is yet alive, and he is ruler over all the
land of AMizraim.  And his heart fainted, for he believed themn
not.  27. And they spake unto him all the words of Joseph,
which he spake unto them: and he saw the wagons which Josepll had sent to carry him, and the spirit of Jacob their
father revived. 28. And Israel said, Enough: Joseph my son
is yet alive: let me go and see him, before I die.
The appeal of Judah is to Joseph irresistible. The repentance of
his brothers, and their attachment to Benjamin, have been demonstrated
in the most satisfactory manner. This is all that Joseph sought. It is
evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained
an affecting proof of the right disposition of his brothers, he conceals
himself no longer. And the speech of Judah, in which, no doubt, his
brothers concurred, does equal credit to his head and heart.
1-15. Joseph now reveals to his brothers the astonishing fact that he
himself, their long-lost brother, stands before them. He could not refrain dhimself. Judah has painted the scene at home to the life; and
Joseph can hold out no longer. Have every man outfriom me.  Delicacy forbids the presence of strangers at this unrestrained outburst of
tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to
which some reference is now unavoidable, are not to be unveiled to the
public eye. Ile lifted up his voice in weeping. The expression of the
feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And JMizraim  heard. The
Egyptians of Joseph's house would hear, and report to others, this unusual utterance of deep feeling. Iam Joseph.  The natural voice, the
native tongue, the long-remembered features, would, all at once, strike
hie apprehension of the brothers.  The remembrance of their crime,
the absolute power of Joseph, and the justice of revenge, would rush
upon their minds. No wonder they were silent and troubled at his
presence. Is my father yet alive? This question shows where Joseph's
thoughts were. He had been repeatedly assured of his father's welfare. But the long absence and the yearning of a fond heart bring the
question up again. It was reassuring to the brethren, as it was far
away from any thought of their fault or their punishment. 4. Come
near unto me. Joseph sees the trouble of his brothers, and discerns




484       JOSEPH MADE KNOWN TO HIS BRETHREN.
its cause. He addresses them a second time. and plainly refers to tho
fact of their having sold him. He points out that this was overruled
of God to the saving of life; and hence, that it was not they, but God
who had mercifully sent him to Egypt to preserve all their lives. For
these two years. Hence we perceive that the sons of Jacob obtained a
supply, on the first occasion, which was sufficient for a year. To leave
to you a remnant in the land. This is usually and most naturally referred to a surviving portion of their race. cFather to Pharoh; a second author of life to him. Having touched very slightly on their
transgression, and endeavored to divert their thoughts to the wonderful
providence of God displayed in the whole affair, he lastly preoccupies
their minds with the duty and necessity of bringing down their father
and all their families to dwell in Egypt. In the land of Goshen. This
was a pasture land on the borders of Egypt and Arabia, perhaps at
some distance from the Nile, and watered by the showers of heaven,
like their own valleys.  He then appeals to their recollections and
senses, whether he was not their very brother Joseph.  Mfy mouzth that
speaketh unto you; not by an interpreter, but with his own lips, and in
their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin's neck
and kisses him, and all his other brothers; after which their hearts are
soothed, and they speak freely with him.
16-20. The intelligence that Joseph's brethren are come reaches the
ears of PharoBl, and calls forth a cordial invitation to come and settle
in Egypt.  It was good in the eyes of Pharoh.  They highly esteemed
Joseph on his own account; and that he should prove to be a member
of a respectable family, and have the pleasure of again meeting with
his nearest relatives, were circumstances that afforded them  a real
gratification.  The good of the land of Jfizraim.  The good which it
produces.  Wagons; two-wheeled cars, fit for driving over the rough
country, where roads were not formed. Let not your eye care for your
stuf; your houses, or pieces of furniture which must be left behind.
The family of Jacob thus come to EgAypt, not by conquest or purchase,
but by hospitable invitation, as free, independent visitors or settlers.
As they were free to come or not, so were they free to stay or leave.
21-24. The brothers joyfully accept the hospitable invitation of
Pharoh, and set about the necessary arrangements for their journey.
TAe sons of Israel; including Joseph, who had his own part to perform in the proposed arrangement. At the mouth of Pharoh; as he had
authorized him to do.  Changes of raimen2t; fine raiment for change




GEN. XLVI.                         485
on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the
brothers, as the reasonableness of them is obvious. Fall out. The
original word means to be stirred by any passion, whether fear or
anger, and interpreters explain it as they conceive the circumstances
and the context require.  The English version corresponds with the
Sept. (9py[f[Eo'e) and with Onkelos. It refers, perhaps, to the little
flashes of heat, impatience, and contention that are wont to disturb the
harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences.
Joseph's exile arose from petty jealousies among brethren.
25-28. The returning brothers inform their father of the existence
and elevation of Joseph in Egypt.  The aged patriarch is overcome
for the moment, but at length awakens to a full apprehension of the
joyful news. His heart fainted; ceased to beat for a time, fluttered,
sank within him. The news was too good for him to venture all at
once to believe it. But the words of Joseph, which they recite, and
the wagons which he had sent, at length lead to the conviction that
it must be indeed true. HIe is satisfied. His only thought is to go and
see Joseph before he dies. A sorrow of twenty-two years' standing has
now been wiped away.
LXXIV. JACOB GOES DOWN TO EGYPT. - Gen. xlvi.
9. s.i_ Pallu, distinguished.  12]2r Chetsron, of the court, or vilclae..:~ KIarmi, vine-dresser.
10. ad.o Jemuel, day of El.  p.t? Jamin, ryigt hand.  irmi Ohad,
joining together.  E-e Jakin, he shall establish.  Utr  Tsochar, whiteness.
11. lcna Gereshon, expelling.  It? Qehathg assembly.  *~.n  Merari, flowing, bitter.
12. bi.7~  Chamul, pitied, treated with mercy.
13. rn   Tola', worm, scarlet.,nD Puvvah, mouth.?  god Job,
enemy?   18: Shimron, watch.
14. ~-1n  Sered, fear. ]iibt Elon, oak. 7 s_   Jachleel, El shall
sicken or inspire with hope.
16. ifqf  Tsiphjon, watcher.  ~,._ Chaggi, festive.?.:tz  Shuni,




486            JACOB GOES DOWN TO EGYPT.
quiet.  iz   Etsbon, toiling?.n'Eri, watcher. sl.i'  Arodi, rover?   x?  Areli, lion of Jll?
17.,?n. Jimnah, prosperity.,lt3. Jishvah, nit. Jishvi, even, level.,.s?.. BeriTah, in evil. nri'  Serach, oveflow.'n.= Cheber, fellowshIp. bq~.b7 Malkiel, king of El.
21.::. Bela', devouring..=.. Beker, a young camel..I=.~ Ashbel, short?  w?. Gerah, a grain.  Ni]z  Na'aman, pleasant. b.rq Echi,
brotherlly?  5Ni  Rosh, head. v:l  Muppim, t:rqn Chuppim, covering.
-]x Ard, fugitive, rover.
23. m5ri Chushim, haste.
24.  risN=  Jachtseel, El will divide. s.t. Guni, dyed.'ng Jetser,
form.:f.. Shillem, retribution.
XLVI.  1. And Israel set out with all that he had, and
went to Beer-sheba, and offered sacrifices unto the God of his
father Isaac.  2. And God said to Israel in the visions of the
night, and he said, Jacob, Jacob! And he said, Here am  I.
3. And he said, I am God, the God of thy father: fear not to
go down to Mizraim; for a great nation will I make thee there.
4. I will go down with thee to Mizraim, and I will also surely
bring thee up: and Joseph shall put his hand upon thine eyes.
5. And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their
wives, in the wagons which Pharoh had sent to carry him. 60
And they took their cattle, and their goods, which they had
gained in the land of Kenaan, and went into Mizraim. Jacob,
and all his seed with him;  7. His sons, and his sons' sons
with him, his daughters, and his sons' daughters, and all his
seed brought he with him into Mizraim.          ~ 42.
8. And these are the names of the sons of Israel, who went
into Mizraim, Jacob and his sons: Jacob's first-born, Reuben.
9. And the sons of Reuben: Henok and Palln and Jlezron
and Karmi.  10. And the sons of Simon: Jemuel and Jamin
and Ohad and Jakin and Zollar, and Saul son of a Kenaanitess.  11. And the sons of Levi: Gershon, Kohath and Merari. 12. And the sons of Judah: Er and Onan and Shelah and




GEN. XVI.                     487
Perez and Zerah; and Er and Onan died in the land of Keilaan; alld the sons of Perez were Hezron and Hanmul. 13.
And the sons of Issakar: Tola and Puali and Job and Shimron. 14. And the sons of Zebulun: Sered and Elon and Jahleel. 15. These are the sons of Leall, whom she bare to Jacob
in Padan-aram, and Dinall his daughter: all tile souls, his sons
and his daughters, were thirty and three. 16. And the sons
of Gad: Ziphion and HIaggi, Shuni and Ezbon, Eri and Arodi
and Areli. 17. And the sons of Asher: Jininah and Jishvah
and Jishvi and Beriah, and Serah their sister; and the sons of
Beriah, Heber and Malkiel. 18. These are the sons of Zilpah,
whom Laban gave to Leah his daughter; and she bare them to
Jacob, sixteen souls. 19. The sons of Rachel, Jacob's wife:
Joseph and Benjamin.  20. And born to Joseph in the land
of Mizraim were those whom Asenath, daughter of Potiphera,
priest of On, bare unto him, Menasseh and Ephraim. 21. And
the sons of Benjamin: Bela and Beker and Ashbel, Gera and
Naaman, Ehi and Rosh, Muppim and Huppim and Ard. 22.
These are the sons of Rachel, who were born to Jacob: all the
souls were fourteen. 23. And the sons of Dan: Hushim. 24.
And the sons of Naphtali: Jahzeel and Guni and Jezer and
Shillem. 25. These are the sons of Bilhah, whom Laban gave
to Rachel his daughter: and she bare these to Jacob; all the
souls were seven. 26. All the souls that went with Jacob into
Mizraim, who came out of his loins, besides the wives of Jacob's sons; all the souls were sixty and six. 27. And the sons
of Joseph, that were born to him in Mizraim, were two souls.
All the souls of the house of Jacob which went into Mizraim
were seventy.                    ~ 43.
28. And Judah lie sent before him to Joseph, to lead the
way before him to Goshen; and they went into the land of
Goshen. 29. And Joseph yoked his chariot, and went up to
meet Israel his father to Goshen; and he appeared to him, and
fll on his neck, and wept long on his neck. 30. And Israel
Said unto Joseph, Let me die now, after I have seen thy face,




488             JACOB GOES DOWN TO EGYPT.
that thou art yet alive.  31. Anld Joseph said unto his brethren, and unto his father's house, I will go up and tell Pharol; and I will say unto him, My brethren, and my father's
house, that were in the land of Kenaan, are come unto me.
32. And the men are shepherds, for men of cattle have they
been; and their flocks, and their herds, and all that they have,
they have brought.  33. And it shall come to pass that Pharoh shall- call you; and he shall say, What is your occupation?  34. And ye shall say, 3en of cattle have thy servants
been from  our youth even until now, both we and  our
fathers: that ye may dwell in the land of Goshen; for every
shepherd is the abomination of Mizraim.
The second dream of Joseph is now to receive its fulfilment. His father is to bow down before him. His mother is dead. It is probable that
also Leah is deceased. The figure, by which the dream shadows forth
the reality, is fulfilled, when the spirit of it receives its accomplishment.
1-4. Jacob arriving at Beer-sheba is encouraged by a revelation
from God. Beer-sheba may be regarded as the fourth scene of Abraham's abode in the land of promise.  Offered sacrffices.  He had
gathered from the words of the Lord to Abraham (xv. 13), and the
way in which the dreams of Joseph were realized in the events of
Providence, that his family were to descend into Egypt. He felt
therefore that in taking this step he was obeying the will of Heaven.
Hence he approaches God in sacrifices at an old abode of Abraham
and Isaac, before he crosses the border to pass into Egypt. On this
solemn occasion God appears to him in the visions of the night. He
designates himself El the liighty, and the God of his father. The
former name cheers him with the thought of an all-sufficient Protector.
The latter identifies the speaker with the God of his father, and therefore with the God of eternity, of creation, and of covenant. Fear not
to go down into ffizraim.  This implies both that it was the will of
God that he should go down to Egypt, and that he would be protected
there. A great nation. Jacob had now a numerous family, of whom
no longer one was selected, but all were included in the chosen seed.
He had received the special blessing and injunction to be fruitful and
multiply (xxviii. 3, xxxv. 11). The chosen family is to be the beginning of the chosen nation. Iwill go down with thee. The I is here




GEN. XLVI.                         489
emphatic, as it is also in the assurance that he will bring him up in the
fuiness of time from Egypt.  If Israel in the process of growth from
a family to a nation had remained amlong the Kenaanites, he would
have been amalgamated with the nation by intermarriage, and conformed to its vices.  By his removal to Egypt he is kept apart from
the demoralizing influence of a nation, whose iniquity became so great
as to demand a judicial extirpation (xv. 16). I-e is also kept from
sinking into an Egyptian by the fact that a shepherd, as he was, is an
abomination to Eg ypt; by his location in the comparatively high land
of G~oshen, which is a border land, not naturally, but only politically,
belonging to Egypt; and by the reduction of his race to a body of
serfs, with whom that nation would not condescend to intermingle. Joseph shall put his hand u~pon thine eyes.  His long-lost son shall be
present to perform the last offices to him when deceased.
5-7. The descent into Egypt is now described.  Htis daughters, and
hzis sons' daughters.  In the following list only one daughter of Jacob
is mentioned, Dinah, and only one son's daughter, Serah. It is possible,
but not probable, that there were more daughters than these at the
time in his family.  But even if there were no others, the plural is
adopted in order to correspond with the general form of classification,
from which the one daughter and the one granddaughter are merely
accidental deviations. The same principle applies to the sons of Dan
(v. 23), and to other instances in Scripture (1 Chron. ii. 8, 42).
8-27. The list here given of the family of Jacob as it came down
into Egypt is not to be identified with a list of their descendants two
hundred and fifty years after, contained in Num. xxvi., or with another
list constructed after the captivity, and referring to certain of their
descendants in and after the times of the monarchy. Nor is this the
place to mark out or investigate the grounds of the diversities from the
present which these later lists exhibit.  Our proper business here is to
examine into the nature and import of this ancient and original list
of the family of Jacob. It purports to be a list of the names of the
sons of Israel, whoo went into Afiziraim.  This phrase implies that the
sons of Israel actually went down into Egypt; and this is accordingly
historically true of all his immediate sons, Joseph having gone thither
about twenty-two years before the others. And the word "'sons " is to
be understood here in its strict sense, as we find it in the immediate context (v. 7) distinguished from sons' sons and other descendants. Jacob
and hlis sons. From this expression we perceive the progenitor is to
be included with the sons among those who descended to Egypt. This
62




490             JACOB GOES DOWN TO EGYPT.
also is historically exact. For the sake of clearness it is proper here
to state the approximate ages of these heads of Israel at the time of the
descent. Jacob himself was 130 years of age (xlvii. 9). Joseph was
in his thirtieth year when he stood before Pharoh to interpret his
dreams and receive his commission as governor-general of' Egypt,
(xli. 46). At the end of the second year of the famine nine full years
were added to his life. He was therefore, we may suppose, 39 years
old when Jacob arrived in Egypt, and born when his father was 91.
As we conceive that he was born in the fifteenth year of Jacob's sojourn in Padcan-aram, and Reuben in the eighth, we infer that Reuben
was at the time of the descent into Egypt seven years older than Josephi, or 46, Simon 45, Levi 44, Judah 43, Dan about 43, Naphtali
about 42, Gad about 42, Asher about 41, Issakar about 41, Zebulun
about 40, Dinah about 39, Benjamin about 26. Jacob's frst-born
PReuben. This refers to the order of nature, without implying that the
rights of first-birth were to be secured to Reuben (1 Chron. v. 1, 2).
9-15. The sons of Leah and their descendants are here enumerated.  Reuben has four sons, who appear without variation in the
other two lists (Nium. xxvi. 5, 6; 1 Chron. v. 3). Of the six sons of
Simon, Ohad appears in the other lists, and Nemuel and Zerah appear
as colloquial variations of Jemuel and Zollar. Such diversities in oral
language are usual to this day in the East and elsewhere.  Son of a
Kenaanitess.  This implies that intermarriage with the Kenaanites
was the exception to the rule in the family of Jacob.  Wives might
have been obtained from Hebrew, Aramaic, or at all events Shemite
tribes who were living in their vicinity. The three sons of Levi are
common to all the lists, with the slight variation of Gershoin for Gershon. The sons of Judah are also unvaried.  We are here reminded
that Er and Onon died in the land of lKenaan (v. 38), and of course
did not come down into Egypt.  The extraordinary circumstances of
Judah's family are recorded in ch. xxxviii.  In order that Itezron
and 1Iamul may have been born at the arrival of Jacob's household in
Egypt, Judah's and Perez's first sons must have been born in the fourteenth year of their respective fathers.  For the discussion of this
matter see the remarks on that chapter.  The four sons of Issakar
occur in the other lists, with the variation of Jashub for Job. The
three sons of Zebulun recur in the book of Numbers; but in the list
of Chronicles no mention is made of his posterity.  Dinah does not
appear in the other lists. The descendants of Leah are in all thirtytwo; six sons, one daughter, twenty-three grandsons, and two great



GEN. XLVI.                        491
grandsons. All the souls, his sons and his daughters, were thirty and
tlhree.  Here "all the souls" include Jacob himself, and "his sons and
his daughters" are to be understood as a specification of what is ineluded besides himself.
16-18. [Next are enumerated the sons of Zilpah, Leah's handmaid. The seven sons of Gad recur in Num. xxvi., with the variants
Zephon, Ozni, and Arod, for Ziphion, Ezbon, and Arodi; but they do
not occur in Chronicles. Of Asher's five children, Jishuah is omitted
in [Numbers, but appears in Chronicles. This seems to arise from the
circumstances that the list in Numbers was drawn up at the time of
the facts recorded, and that in Chlronicles is extracted partly from
Genesis. The other names are really the same in all the lists. The
descendants of Zilpah are sixteen, - two sons, eleven grandsons, one
granddaughter, and two great-grandsons.
19-22. The sons of Rachel. It is remarkable that she alone is
called the wife of Jacob, because she was the wife of his choice. Yet
the children of the beloved, we perceive, are not placed before those
of the less loved (Deut. xxi. 15, 16). Joseph's two sons are the same
in all lists.  Of the ten sons of Benjamin only five appear in Numbers (xxvi. 38-41), Bela and Ashbel being the same, and Ahiram,
Shupham, and Hupham, being variants of Ehi, Miuppim, and Huppim.
In two hundred and fifty years the other five have become extinct.
Naaman and Ard seem to have died early, as two sons of Bela,
named after them, take their places as heads of families or clans. In
Chronicles (vii. 6-12) we have two lists of his descendants which do
not seem to be primary, as they do not agree with either of the former
lists, or with one another, though some of the names recur. The
descendants of Rachel are fourteen, —two sons and twelve grandsons.
23-25. The sons of Bilhah, Rachel's handmaid, come last. Hushim,
the son of Dan, appears in Numbers (xxvi. 42) as Shuham, and perhaps in Chronicles (vii. 12) in an obscure connection. The four sons
of Naphtali occur in all the lists, Shallum being the variant in Chronicles (vii. 13) for Shillem. The descendants of Bilhah are seven,
two sons and five grandsons.
26, 27. All the souls that went with Jacob into Egypt, that came
out of his loins, were eleven sons, one daughter, fifty grandchildren,
and four great-grandsons; in all, sixty-six. Jacob, Joseph and his
two sons, are four; and thus all the souls belonging to the family of
Jacob which went into Egypt were seventy. This account,, with its




492             JACOB GOES DOWN TO EGYPT.
somewhat intricate details, is expressed with remarkable brevity and
simplicity.
The Septuagint gives seventy-five as the sum-total, which is made
out by inserting Makir the son, and Gilead the grandson of lMenasseh,
Shuthelah and Tahan, sons, and Edom or Eran, a grandson of Ephraim
(Num. xxvi.).  This version has also the incorrect statement that the
sons of Joseph born to him in Egypt were nine; whereas by its own
showing they were seven, and Jacob and Joseph are to be added to
make up the nine.  Some suppose that Stephen's statement -  roo —
Ectkas; 8E Iwo-1 rcETEKaXErTaro  Tv vrarEpa aWVrov IaKC3 Kam 7raoav rIv
vy/EvcEtav V i/vXa OtJs  8optLj ovTa 7TEVTE - iS founded on this version. If
Stephen here quoted the Septuagint as a well-known version, he was
accountable only for the correctness of his quotation, and not for the
error which had crept into his authority.  This was immaterial to his
present purpose, and it was not the manner of the sacred speakers to
turn aside from their grand task to the pedantry of criticism.  But it
is much more likely that the text of the Septuagint has here been conformed in a bungling way to the number given by Stephen.  For it is
to be observed that his number refers, according to the text, to Jacob
and all his kindred, exclusive of Joseph and his sons.  They could not
therefore amount to seventy-five, but only to sixty-seven, if we count
merely Jacob and his proper descendants.  It is probable, therefore,
that in the idea of Stephen the "kindred " of Jacob included the eight
or nine surviving wives that accompanied the children of Israel. Judah's wife was dead, and it is probable that Reuben's was also deceased before he committed incest with Bilhah.  If there were two or
three more widowers the number of surviving wives would be eight or
nine.
The number of the children of Israel is very particularly noted.
But the Scripture lays no stress upon the number itself, and makes no
particular application of it. It stands forth, therefore, on the record
merely as a historical fact.  It is remarkable that it is the product of
seven, the number of holiness; and ten, the number of completeness.
It is still more remarkable that it is the number of the names of those
who are the heads of the primitive nations. This is in accordance
with the fact that the church is the counterpart of the world, not only
in diversity of character and destiny, but also in the adaptation of the
former to work out the restitution of all things to God in the latter.
The covenant with Abrallam is a special means by which the seed
may come, who is to give legal and vital effect to the old and general




GEN. XLVI.                       493
covenant with Noah the representative of the nations. The church of
God in the world is to be the instrument by which the kingdom of the
world is to become the kingldom of Christ. " When the Most High
bestowed the inheritance on the nations, when he separated the sons
of Adam, he set the bounds of the peoples according to the number of
the sons of Israel" (Deut. xxxii. 8). This curious sentence may
have an immediate reference to the providential distribution of the
human family over the habitable parts of the earth, according to the
number of his church, and of his dispensation of grace; but at all
events it conveys the great and obvious principle, that all things whatsoever in the affairs of men are antecedently adapted with the most
perfect exactitude to the benign reign of grace already realized in the
children of God, and yet to be extended to all the sons and daughters
of Adam.
28-34. The settlement in Goshen is now narrated. Judah he sent
before inim. We have already seen why the three older sons of Jacob
were disqualified for taking the lead in important matters relating to
the family. To lead the way before him into Goshen, - to get the requisite directions from Joseph, and then conduct the immigrants to their
destined resting-place. And went up. Egypt was the valley of the Nile,
and therefore a low country. Goshen was comparatively high, and
therefore at some distance from the Nile and the sea. And he appeared unto him. A phrase usually applied to the appearance of God
to men, and intended to intimate the unexpectedness of the sight,
which now came before the eyes of Jacob. 31. I will go up. In a
courtly sense, to approach the residence of the sovereign is to go up.
Joseph intends to make the "' occupation " of his kindred a prominent
part of his communication to Pharoh, in order to secure their settlement in Goshen. This he considers desirable, on two grounds: first,
because Goshen was best fitted for pasture; and secondly, because the
chosen family would thus be comparatively isolated from  Egyptian
society. The two nations were in some important respects mutually
repulsive. The idolatrous and superstitious customs of the Egyptians
were abhorrent to a worshipper of the true God; and " every shepherd was the abomination of Egypt."  The expression here employed
is very strong, and rises even to a religious aversion. Herodotus
makes the cowherds the third of the seven classes into which the
Egyptians were divided (Her. ii. 164). Others include them in the
lowest class of the community. This, however, is not sufficient to
account for the national antipathy.  About seventeen or eighteen




494                  JACOB IN GOSHEN.
centuries before the Christian era it is probable that the Hyksos, or
shepherd kings, were masters of the southern part of the country,
while a native dynasty still prevailed in lower Egypt. The religion
of these shepherd intruders was different from that of the Egyptians,
which they treated with disrespect.  They were addicted to the
barbarities which are usually incident to a foreign rule. It is not
surprising, therefore, that the shepherd became the abomination of
Egypt.
LXXV. JACOB IN GOSHEN. — Gen. xlvii.
11..7.v_ RPameses, son of tle suM.
~31.,tn  bed. t-i  staff
XLVII.  1. And Joseph went and told Pharoh: and he
said, -My father and my brethren, and their flocks and their
herds, and all that they have, are come out of the land of
Kenaan: and, behold, they are in the land of Goshen.  2.
And of the whole of his brethren he took five men, and set
them before Pharoh.  3. And Phllaroh said unto his brethren,
What is your occupation?  And they said unto Pharoh,
Shepherds are thy servants, both we and our fathers.  4. And
they said unto Pharoh, To sojourn in the land are we come;
for there is no pasture for the flock of thy servants; for sore
is the famine in the land of Kenaan: and therefore let thy
servants now dwell in the land of Goshen.  5. And Pharoh
said unto Joseph, saying, Thy father and thy brethren are
come unto thee.  6. The land of Mlizraim  is before thee; in
the best of the land settle thy father and thy brethren: let
them dwell in the land of Goshen; and if thou knowest and
there be among them men of ability, then make them masters
of my cattle.  7. And Joseph brought Jacob his father, and
set him before Pllaroh: and Jacob blessed Pharoh.  8. And
Pharolh said unto Jacob, What are the days of the years of
thiy life?  9. And Jacob said unto Pharoh, The days of the




GEN. XLVII.                     495
years of my pilgrimage are tlhirty and a hundred years: few
and evil have been the days of the years of my life, and they
have not attained unto the days of the years of the life of my
fathers in the days of their pilgrimage. 10. And Jacob blessed
Plharoh, and came out from before Pharoh.  11. And Joseph
settled his father and his brethren; and gave them  a possession inl the land of 3Mizraim, in the best of the land, in the
land of iRameses; as Pharoh had commanded.  12. And
Joseph sustained his father, and his brethren, and all his
father's house with bread, according to the little ones.
13. And there was no bread in all the land; for the famine
was very sore; and the land of lMizraim  and the land of
Kenaan fainted by reason of the famine.  14. And Joseph
gathered up all the silver that was found in the land of MJizraim  and in the land of Kenaan, for the grain which they
boughllt: and Joseph brought the silver into Pharoh's house.
15. And the silver was spent from the land of MIizraim, and
from the land of Kenaan; and all M3izraim went to Joseph,
saying, Give us bread, for why should we die in thy presence?
for silver faileth.  16. And Joseph said, CGive your cattle;
and I will give you for your cattle, if silver fail.  17. And
they brought their cattle lunto Joseph: and Joseph gave them
bread, for the horses and for the cattle of sheep, and for the
cattle of oxen, and for the asses: and he provided them with
bread for all their cattle that year.  18. And that year was
ended; and they went to him the second year, and said unto
hlim, We will n10t 1hide from lmy lord that tle silver is spent,
and the cattle of beasts belong to rmy lord: there is naught
left before mly lord but our bodies and our soil.  19. Wh lerefore shtall we die before thine eyes, both we and our soil?
Buy us and our soil for bread: and we and our soil will be
servants unto Pharoh.; and give seed, and we shall live and
not die, and the soil shall not be waste.  20. And Joseph
blonght all the soil of Miizraim for Pharoh; for 3Mizraim sold
every man his field, because the famine had laid hold on




4:                 JACOB IN GOSHEN.
thorl-n: aild the land became Pharoh's.  21. And the people
he removed into the cities, from  one end of tile border of
Mizraim unto the other end thereof.  22. Only the soil of the
priests bought he not: for tile priests had a stated rate from
Pharoh; wherefore they sold not their soil.  23. And Joseph
said unto the people, Behold, I have bought you this day and
your soil for Pharoh: here is seed for you, and ye shall sow
the soil.  24. And it shall come to pass in the increase, that
ye shall give the fifth to Pharoh: and four parts shall be your
own, for seed of the field, and for your food, and for those in
your houses, and for your little ones to eat.  25. And they
said, Thou hast kept us alive: let us find grace in the eyes of
my lord, and we will be servants to Pharoh.  26. And Joseph
nmade it a statute unto this day over the soil of IMizraim, that
Pharoh should have the fifth: but the soil of the priests alone
became not Pharoh's.
27. And Israel dwelt in the land of Alizraim, in the land
of Goshen: and they were possessed thereof, and grew and
multiplied exceedingly.                  12
28. And Jacob lived in the land of Egypt seventeen years:
and the clays of Jacob, the years of his life, were seven and
forty and a hundred years.  29. And the days of Israel drew
nigh to his death; and he called his son Joseph, and said
unto him, If now I have found grace in thine eyes, put now
thy hand under my thighL: and do with me kindness and
truth; bury me not now in. Mizraim.  30. And I will lie
wvith1 my fathers, and thou shalt carry me out of Alizraim, and
bury me in their burying-place.  And he said, I will do according to thy word.  31. And he said, Swear unto me.
And lhe sware unto him: and Israel bowed himself on the
head of the bed.                        1T 37
Arrangements are now made for the settlement of Israel in Goshen.
The administration of Joseph during the remaining years of the famine is then recorded. For the whole of this period his father and




GEN. XLVII.                       497
brothers are subject to him, as their political superior, according to the
reading of his early dreams. We then approach to the death-bed of
Jacob, and hear him binding Joseph by an oath to bury him in the
sepulchre of his fathers.
1-12. Joseph announces to Pharoh the arrival of his kindred. Of
the whole of his brethren, more exactly from the end of his brethren.
Five men, a favorite number in Egypt.  Shepherds, owners and feeders
of sheep and other cattle. 5, 6. Pasture. Hence it appears that the
drought had made the grazing extremely scanty. Men of ability,
competent to take the oversight of others. 7-10. Jacob his father, he
presents before Pharoh, after he has disposed of all business matters.
Jacob blessed Pharoh. This is the patriarch's grateful return for
Pharoh's great kindness and generosity towards him and his. house.
He is conscious of even a higher dignity than that of Pharoh, as he is
a prince of God; and as such he bestows his precious benediction.
Pharoh was struck with his venerable appearance, and inquired what
was his age. Pilgrimage, - sojourning, wandering without any constant
abode or fixed holding. Such was the life of the patriarchs in the land
of promise (Heb. xi. 13). Few and evil. Jacob's years at this time
were far short of those of Abraham and Isaac, not to speak of more
ancient men. Much bitterness also had been mingled in his cup from
the time that he beguiled his brother of the birthright and the blessing,
which would have come to him in a lawful way if he had only waited
in patience. Obliged to flee for his life from his father's house,.
serving seven years for a beloved wife, and balked in his expected
recompense by a deceitful father-in-lawn serving seven long years more
for the object of his affections, having his wages changed ten times
during the six years of his further toil for a maintenance, afflicted by
the dishonor of his only daughter, the reckless revenge taken by Simon
and Levi, the death of his beloved wife in childbed, the disgraceful
incest of Reuben, the loss of Joseph himself for twenty-two years, and
the present famine with all its anxieties - Jacob, it must be confessed,.
has become acquainted with no small share of the ills of life. Blessed[
Pharoh. It is possible that this blessing is the same as that alreadymentioned, now reiterated in its proper place in the narrative. 12..
According to the little ones. This means either in proportion to the;
number in each household, or with all the tenderness with which a.
parent provides for his infant offspring.
13-26. Joseph introduces remarkable changes into the relation of
the sovereign and the people of Egypt.  There was no bread in all the
63




498                   JACOB IN GOSHEN.
land. The private stores of the wealthy were probably exhausted.
And Joseph gathered up all the silver. The old stores of grain and the
money, which had flowed into the country during the years of plenty,
seem to have lasted for five years. And Joseph brought the silver into
Pharoh's house. He was merely the steward of Pharoh in this matter,
and made a full return of all the payments that came into his hands.
15-17. The silver was spent. The famishing people have no more
money; but they must have bread. Joseph is fertile in expedients.
He proposes to take their cattle. This was really a relief to the people, as they had no means of providing them with fodder. The value
of commodities is wholly altered by a change of circumstances. Pearls
will not purchase a cup of water in a vast and dreary wilderness.
Cattle become worthless when food becomes scarce, and the means of
procuring it are exhausted. For their cattle Joseph supplies them
with food during the sixth year.
18-20. The seventh year is now come. The silver and cattle are
now gone. Nothing remains but their lands, and with these themselves
as the serfs of the soil. Accordingly they make this offer to Joseph,
which he cannot refuse. Hence it is evident that Pharoh had as yet
no legal claim to the soil. In primeval times the first entrants into an
unoccupied country became, by a natural custom, the owners of the
grounds they held and cultivated. The mere nomad, who roamed over
a wide range of country, where his flocks merely cropped the spontaneous herbage, did not soon arrive at the notion of private property in
land. But the husbandman, who settled on a promising spot, broke
up the soil, and sowed the seed, felt he had acquired by his labor a
title to the acres he had cultivated and permanently occupied, and this
right was instinctively acknowledged by others. Hence each cultivator grew into the absolute owner of his own farm. Hence the lands
of Egypt belonged to the peasantry of the country, and were at their
disposal. These lands had now become valueless to those who had
neither provisions for themselves nor seed for their ground. Tiley
willingly part with them, therefore, for a year's provision and a supply
of seed. In this way the lands of Egypt fell into the hands of the
crown by a free purchase.  21, 22. And the people he removed into
the cities. This is not an act of arbitrary caprice, but a wise and kind
measure for the more convenient nourishment of the people until the
new arrangements for the cultivation of the soil should be completed.
The priestly class were sustained by a state allowance, and therefore'were not obliged to alienate their lands. Hence they became by this




GEN. XLVII.                        499
social revolution a privileged order.  The military class were also exempted most probably from the surrender of their patrimonial rights,
as they were maintained on the crown lands.
23-26. I have bought you.  He had bought their lands, and so they
might be regarded, in some sort, as the servants of Pharoh, or the
serfs of the soil.  In the increase ye shall give the fifth to Pharoh.
This explains at once the extent of their liability, and the security of
their liberty and property. They do not become Pharoh's bondmen.
They own their land under him by a new tenure. They are no longer
subject to arbitrary exactions. They have a stated annual rent, bearing a fixed ratio to the amount of their crop. This is an equitable
adjustment of their dues, and places them under the protection of a
statute law. The people are accordingly well pleased with the enactment of Joseph, which becomes henceforth the law of Egypt.
27-31. And they were possessed thereof: They become owners or
tenants of the soil in Goshen. The Israelites were recognized as subjects with the full rights of freemen.  They grew and multiplied exceedingly. They are now placed in a definite territory, where they are free
from the contamination which arises from promiscuous intermarriage
with an idolatrous race; and hence the Lord bestows the blessing of
friuitfulness and multiplication, so that in a generation or two more they
can intermarry among themselves.  It is a remarkable circumstance
that until now we read of only two daughters in the family of Jacob.
The brothers could not marry their sisters, and it was not desirable
that the females should form affinity with the heathen, as they had in
general to follow the faith of their husbands. I-Iere the twelfth section of the Pentateuch terminates.
2S-31. Jacob lives seventeen years in Egypt, and so survives the
famine twelve years. He called his son Joseph. Joseph retained his
power and place near Pharoh after the fourteen years of special service were completed; hence Jacob looks to him for the accomplishment of his wishes concerning the place of his burial. Put thy hand
under my thigh (xxiv. 2).  He binds Joseph by a solemn asseveration
to carry his mortal remains to the land of promise. And Israel bowed
himself on the head of the bed. On receiving the solemn promise of
Joseph, he turns towards the head of the bed, and assumes the posture
of adorations rendering, no doubt, thanks to God for all the mercies of
his past life, and for this closing token of filial duty and affection.
The Septuagint has the rendering i-i rl  a'KpOV 7q- MP/38ov a7rrog, "on
the top of his staff," which is given in the Epistle to the Hebrews




500         JOSEPH VISITS HIS SICK FATHER.
(xi. 21). This is obtained by a mere change in the vowel pointing
of the last word.
LXXVI. JOSEPH VISITS HIS SICK FATHIERt.-Gen. xlviii.
XLVIII. 1. And it came to pass after these things, that
one said to Joseph, Behold, thy father is sick. And he took
his two sons with him, Menasseh and Ephraim.  2. And one
told Jacob, and said, Behold, thy son Joseph cometh unto
thee: and Israel strengthened himself and sat upon the bed.
3. And Jacob said unto Joseph, God Almighty appeared unto
me at Luz in the land of Kenaan, and blessed me; 4. And
said unto me, Behold, I will make thee fruitful, and multiply
thee, and make thee a multitude of people: and I will give
this land to thy seed after thee as a perpetual possession. 5.
And now thy two sons that were born to thee in the land of
Mizraim are mine: Ephraim and Menasseh, as Reuben and
Simon, shall be mine. 6. And thy issue which thou begettest
after'them shall be thine; after the name of their brethren
shall they be called in their inheritance. 7. And as for me,
in coming from Padan, Rachel died upon me in the land of
Kenaan, by the way when there was a stretch of land to go to
Ephrath: and I buried her there in the way to Ephratlh, which
is Bethlehem.
8. And Israel beheld Joseph's sons, and said, Who are
these? 9. And Joseph said unto his father, They are my
sons, whom God hath given me here. And he said, Bring
them now unto me, and I will bless them. 10. And the eyes
of Israel were dim  from age; he could not see: and he
brought them near unto him; and he kissed them, and embraced them. 11. And Israel said unto Joseph, To see thy
face I had not thought: and, lo, God hath showed me also
thy seed. 12. And Joseph brought them out from betweeni




GEN. XLVIII.                   501
his knees, and bowed with his face to the earth. 13. And Joseph took the two, Ephraim in his right hand towards Israel's
left, and Menasseh in his left toward Israel's right: and
brought them near unto him.  14. And Israel stretched out
his right hand, and laid it on Ephraim's head, who was the
younger, and his left hand upon Menasseh's head: he guided
his hands wittingly, for Menassehl was the first-born.  15.
And he blessed Joseph, and said, The God before whom
walked my fathers, Abraham and Isaac, the God who fed me
from my being unto this day, 16. The Angel, that redeemed
me from all evil, bless the lads; and let my name be put upon
them, and the name of my fathers, Abraham and Isaac: and
let them grow into a multitude in the midst of the land.
17. And Joseph saw that his father laid his right hand upol
Ephraim's head, and it displeased himn: and lie held up his
father's hand to remove it from Ephraim's head to 3Menasseh's
head. 18. And Joseph said unto his father, Not so, my father:
for this is the first-born; put thy right hand upon his head.
19. And his father refused, and said, I know, my son, I know:
he also shall become a people, and he also shall be great: but
truly his younger brother shall be greater than he; and his
seed shallblle the fulness of the nations.  20. And lie blessed
them in tliat day, saying, In thee shall Israel bless, saying,
God make thee as Ephraim  and as Menasseh.  And he set
Ephraim before M3enasseh.  21. And Israel said unto Joseph,
Behold, I die; and God will be with you and restore you to
the land of your fathers. 22. And I have given thee one share
above thy brethren, which I took out of the hand of the Amrorite with my sword and with my bow.          ~ 38.
The right of primogeniture has been forfeited by Reuben. The
double portion in the inheritance is now transferred to Joseph. He is
the first-born of her who was intended by Jacob to be his first and only
wife. He has also been the means of saving all his father's house,




502           JOSEPH VISITS HIS SICK FATHER.
even after he had been sold into slavery by his brethren.  He has
therefore undeniable claims to this part of the first-born's rights.
1-7. After these things. After the arrangements concerning the
funeral, recorded in the chapter. MJenasseh and Ephraim.  They
seem to have accompanied their father from respectful affection to
their aged relative.  Israel strengthened himself,- summoned his
remaining powers for the interview, which was now to him an effort.
God Almighty appeared unto me at Luz.  From  the terms of the
blessing received it is evident that Jacob here refers to the last appearance of God to him at Bethel (xxxv. 11). And now thy souns.
After referring to the promise of a numerous offspring, and of a territory which they are to inherit, he assigns to each of the two sons of
Joseph, who were born in Egypt, a place among his own sons, and a
separate share in the promised land. In this way two shares fall to
Joseph.  And thy issue. We are not informed whether Joseph had
any other sons. But all such are to be reckoned in the two tribes of
which Ephraiam and Menasseh are the heads. These young men are
now at least twenty and nineteen years of age, as they were born before the famine commenced. Any subsequent issue that Joseph might
have, would be counted among the generations of their children.
Rachel died upon me, - as a heavy affliction falling upon me. The
presence of Joseph naturally leads the father's thoughts to Rachel, the
beloved mother of his beloved son, whose memory he honors in giving
a double portion to her eldest son.
8-16. I-He now observes and proceeds to bless the two sons of Joseph.  TWho are these?  The sight and the observant faculties of the
patriarch were now failing. Bring them now unto me, and I will bless
them. Jacob is seated on the couch, and the young men approach
him.  I-e kisses and folds his arms around them. The comforts of
his old age come up before his mind. HeI had not expected to see
Joseph again in the flesh, and now God had showed him his seed.
After these expressions of parental fondness, Joseph drew them back
from between his knees, that he might present them in the way that
was distinctive of their- age. HI-e then bowed with his face to the
earth, in reverential acknowledgment of the act of worship about to
be.performed. Joseph expected the blessing to be regulated by the
age of his sons, and is therefore careful to present them so that the
right hand of his dim-sighted parent may, without any effort, rest on
the head of his first-born.  But the venerable patriarch, guided by the
Spirit of him who dotll according to his own will, designedly lays his




GEN. XLVIII.                        503
right hand on the head of the younger, and thereby attributes to
him the greater blessing.
The imposition of the hand is a primitive custom which here for the
first time comes into notice. It is the natural mode of marking out
the object of the benediction, signifying its conveyance to the individual, and implying that it is laid upon him as the destiny of his life.
It may be done by either hand; but when each is laid on a different
object, as in the present case, it may denote that the higher blessing is
conveyed by the right hand. The laying on of both hands on one
person may express the fulness of the blessing conveyed, or the fulness of the desire with which it is conveyed.
15-16. And he blessed foseph.  In blessing his seed he blesses himself. In exalting his two sons into the rank and right of his brothers,
he bestows upon them  the double portion of the first-born.  In the
terms of the blessing Jacob first signalizes the threefold function which
the Lord discharges in effecting the salvation of a sinner.  The God
before whom walked my fathers, is the Author of salvation, the Judge
who dispenses justice and mercy, the Father, before whom the adopted
and regenerate child walks. From him salvation comes, to him the
saved returns, to walk before him and be perfect. Tlhe God, who fed
me from my being unto this day, is the Creator and Upholder of life,
the Quickener and Sanctifier, the potential Agent, who works both to
will and to do in the soul.  Tyhe Anzgel that redeemed me from all evil,
is the all-sufficient Friend, who wards off evil by himself satisfying the
demands of justice and resisting the devices of malice. There is a
beautiful propriety of feeling in Jacob ascribing to his fathers the:wallingm before God, while he thankfully acknowledges the grace of
the Quickener and Justifier to himself.  The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is
the emphatic description of the true, living God, as contradistinguished
from all false gods.  Bless the lads.  The word bless is in the singular
number.  For Jacob's threefold periphrasis is intended to describe the
one God who wills, works, and wards. And let my name be put upon
them.  Let them be counted among my immediate sons, and let them
be related to Abraham and Isaac, as my other sons are. This is the
only thing that is special in the blessing. Let t!hem grow into a multituide. The word grow in the original refers to the spawning or extraordinary increase of the finny tribe.  The after history of Ephraim
and M3/enasseh will be found to correspond with this special prediction.
17-22. Joseph presumes that his father has gone astray through




504               JACOB BLESSES HIS SONS.
dulness of perception, and endeavors to rectify his mistake. He finds,
however, that on the other hand a supernatural vision is now conferred
on his parent, who is fully conscious of what he is about, and therefore
abides by his own act. Ephraim  is to be greater than Menasseh.
Joshua, the successor of Moses, was of the tribe of Ephraim, as Kaleb
his companion was of Judah. Ephraim came to designate the northern kingdom of the ten tribes, as Judah denoted the southern kingdom
containing the remaining tribes; and each name was occasionally used
to denote all Israel, with a special reference to the prominent part.
His seed shall be the fulness of the nations. This denotes not only the
number but the completeness of his race, and accords with the future
preeminence of his tribe. 20. In thee, in Joseph, who is still identified
with his offspring. 21, 22. At the point of death Jacob expresses his
assurance of the return of his posterity to the land of promise, and
bestows on Joseph one share or piece of ground above his brethren,
which, says he, Itook out of the hand of the Amorite with my sword
and with my bow. This share is, in the original, one Shekern, a
shoulder or tract of land. This region included the parcel of the feld
where he had spread his tent (xxxiii. 19). It refers to the whole territory of Shekem, which was conquered by his sword and his bow, inasmuch as the city itself was sacked, and its inhabitants put to the
sword by his sons at the head of his armed retainers, though without
his approval (xxxiv.). Though he withdrew immediately after to
Bethel (xxxv.), yet he neither fled nor relinquished possession of this
conquest, as we find his sons feeding his flocks there when he himself
was residing at Hebron (xxxvii. 13). The incidental conquest of such
a tract was no more at variance with the subsequent acquisition of the
whole country than the purchase of a field by Abraham or a parcel of
ground by Jacob himself. In accordance with this gift Joseph's bones
were deposited in Shekem, after the conquest of the whole land by
returning Israel. The territory of Shekem was probably not equal in
extent to that of Ephraim, but was included within its bounds.
LXXVII. JACOB BLESSES HIS SONS. - Genl. xlix.
5.,~:.? weapon; r. ~_n or,~~~ dig..Device, design? r. r:z sell,
in Arab. take counsel. Habitation.
10. Pimp lawgiver, judge, dispenser of laws. This word occurs in




GEN. XLIX.                      505
six other places, - Nlumn. xxi. 18; Dent. xxxiii. 21; Jud. v. 14; Ps.
lx. 9; cviii. 9; Isa. xxxiii. 22; in five of which it clearly denotes
ruler, or judge.  The meaning sceptre is therefore doubtful. ~'Si5
Shiloh, a softened form of aji',  a derivative of b~, the ultinate root of
i'~, at:_, and possibly ab_, and hence denoting the peacemaker, the
prince of peace. It is not employed as an appellative noun. But it
is used afi;erwards as the name of a town, now identified as Seilun.
This town probably had its name, like many other ancient places, from
a person of the same name who built or possessed it.
XLIX.  1. And Jacob called his sons: and he said, Gather
yourselves together, and I will tell you that which shall befall
you in the after days.  2. Assemble yourselves, and hear, ye
sons of Jacob; and hearken to Israel your father.
3. Reuben, my first-born art thou, my might and the beginning of my strength: the excellency of dignity, the excellency of power.  4. Boiling over as water, thllou shalt not
excel, because thou wentest up to thy father's bed: then didst
thou defile it, to my couch he went up.'1 39.
5. Simon and Levi are brethren: instruments of violence
are their weapons.  6. Into their counsel let not my soul enter, in their congregation let not mine honor join; for in their
anger they slew a man, and in their self-will they houghed an
ox.  7. Cursed be their anger, for it was fierce: and their
wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.                  ~T 40.
8. Judah, thee shall thy brethren praise; thy hand shall be
on the neck of thine enemies: thy father's sons shall bow
down to thee.  9. A lion's whelp is Judah; from  the prey,
my son, art thou gone up: he stooped down, he couched as a
lion and as a lioness: who shall rouse him  up?  10. The
sceptre shall not depart from  Judah, nor tile lawgiver from
between his feet; until Shiloh come, and unto him  be the
obedience of the peoples.  11. Binding unto the vine his ass,
and to the choice vine his ass's colt, he bath washed in the
wine his garments, and in the blood of grapes his mantle.
64




506             JACOB BLESSES HIIS SONS.
12. Red are his eyes from wine, and white his teeth from
milk.                        I 41.
13. Zebulun shall dwell at the haven of seas; and he shall
be at the haven of ships, and his flank toward Zidon. ~T 42.
14. Issakar is an ass of bone, couching between the hurdles.
15. And lie saw rest, that it was good, and the land, that it
was pleasant: and he bowed his shoulder to bear, and became
subject to tribute.                 ~ 44.
16. Dan shall judge his people, as one of the tribes of Israel.
17. Dan shall be a serpent on the way, an adder on the path:
that biteth the horse's heels, and its rider falleth backward.
18. For thy salvation have I waited, 0 LORD.     ~ 45.
19. Gad, a troop shall press on him: and he shall press on
the heel.                      ~ 46.
20. Of Asher, fat shall be his bread; and he shall yield
royal dainties.                   ~ 47.
21. Naphtali is a hind let loose; he giveth goodly words.
~ 48.
22. Son of a fruitful tree is Joseph, son of a fruitful tree by
a well, whose daughters run over a wall.  23. And miasters
of arrows grieved him, and shot at him, and hated him. 24.
And his bow abode in strength, and the arms of his hands
were firm; fiom the hands of the Might of Jacob, from him,
the Shepherd, the Stone of Israel,  25. From the God of thy
father who shall help thee, and the Almighty who shall bless
thee, are blessings of heaven above, blessings of the deep that
liethl beneath, blessings of the breasts and of the womb.  26.
The blessings of thy father have prevailed over the blessings
of mly progenitors unto the bound of the perpetual hills: they
shall be on the head of Joseph, and on the brow of hinm who
was distinguished from  his brethren.        T 43.
27. Benjamin shall ravin as a wolf; in the morning he
shall devour the prey, and in the evening lie shall divide the
spoil.
28. All these are the twelve tribes of Israel: and this is




GEN. XLIX.                        I
that which their father spake unto them, and blessed vi:m;
each according to his blessing blessed he them.  29. And he
commanded them, and said unto them, I am to be gathered
unto my people: bury me with my fatllers, in the cave that is
in the field of Ephron the Hittite; 30. In the cave that is in
the field of Makpelah, which is before Mamre, in the land of
Kenaan, which Abraham  bought with the field from  Ephron
the Hittite for a possession of a burying-place.  31. There
they buried Abraham, and Sarah his wife; there they buried
Isaac, and Rebekah his wife; and there I buried Leah.  32.
The purchase of the field and of the cave that is therein was
from the sons of Heth.  33. And Jacob made an end of commanding his sons, and gathered up his feet into the bed, and
expired, and was gathered unto his peoples.
From the special conference with Joseph we now pass to the parting
address of Jacob to his assembled sons. This is at'the same time
prophetic and benedictory. Like all prophecy, it starts from present
things, and in its widest expanse penetrates into the remotest future
of the present course of nature.
1, 2. And Jacob called his sons. This is done by messengers going
to their various dwellings and pasture-grounds, and summoning them
to his presence. And' he said. These words introduce his dying address.  Gather yourselves together.  Though there is to be a special
address to each, yet it is to be in the audience of all the rest, for the
instruction of the whole family.  T/zat which shcall befall you in the
after days. The after days are the times intervening between the
speaker and the end of the human race. The beginning of man was
at the sixth day of the last creation. The end of his race will be at
the dissolution of the heavens and the earth then called into being, and
the new creation which we are taught will be consequent thereupon.
To this interval prophecy has reference in general, though it occasionally penetrates beyond the veil that separates the present from the
future creation. The prophet has his mind filled with the objects and
events of the present and the past, and from these he must draw his
images for the future, and express them in the current language of his
day. To interpret his words, therefore, we must ascend to his day,




508               JACOB BLESSES HIS SONS.
examine his usage of speech, distinguish the transient forms in which
truth may appear, and hold fast by the constant essence which belongs
to all ages.  Hear, ye sons of Jacob; and hearken to Israel your
father.  This is a specimen of the synthetic or synonymous parallel.
It affords a good example of the equivalence, and at the same time
the distinction, of Jacob and Israel. They both apply to the same
person, and to the race of which he is the head. The one refers to
the natural, the other to the spiritual. The distinction is similar to
that between Elohim and Jehovah: the former of which designates
the eternal God, antecedent to all creation, and therefore equally
related to the whole universe; the latter, the self-existent God, subsequent to the creation of intelligent beings, and specially related to
them, as the moral Governor, the Keeper of covenant, and the Performer of promise.
3, 4. Reuben, as the first-born by nature, has the first place in the
benedictory address. Mny might. In times and places in which a man's
right depends on his might, a large family of sons is the source of
strength and safety.  Thze excellency of dignity, and the excellency of
power, - the rank and authority which belong to the first-born. Boilizg
over as water.  That which boils over perishes at the same time that
it is pernicious.  This is here transferred in a figure to the passionate
nature of Reuben.  Th/ou shalct not excel.  There is here an allusion
to the excellency of dignity and power. BIy the boiling over of his
unhallowed passions Reuben lost all the excellence that primogeniture
confers.  By the dispensat ion of Providence the double portion went
to Joseph, the first-born of Rachel; the chieftainship to Judah; and
the priesthood to Levi.  The cause of this forfeiture is then assigned.
In the last sentence the patriarch in a spirit of indignant sorrow passes
from the direct address to the indirect narrative.  To my couch ]he went
tup. The doom here pronounced upon Reuben is still a blessing, as
he is not excluded from a tribe's share in the promised land. But, as
in the case of the others, this blessing is abated and modified by his
past conduct.  His tribe has its seat on the east of the Jordan, and
never comes to any eminence in the commonwealth of Israel.
5-7. Simon and Levi are brethren, by temper as well as by birth.
Their weapons.  This word is rendered plans, devices, by some.  But
the present rendering agrees best with the context.  Weapons may be
properly. called instruments of violence; but not so plots. " I-abitations";' requires the preposition in before it, which is not in the original,
and is not to be supplied without necessity. Into their counsel.  This




GE N. XLIX.                        509
refers to the plot they formed for the destruction of the inhabitants of
Shekem.  They houghed an ox. The singular of the original is to be
understood as a plural denoting the kind of acts to which they were
prompted in their passion for revenge. Jacob pronounces a curse upon
their anger, n6t because indignation against sin is unwarrantable in
itself, but because their wrath was marked by deeds of fierceness and
cruelty.  I will divide them in Jacob, and scatter them in Israel.  He
does not cut them off from any part in the promised inheritance; but
lie divides and scatters them. Accordingly they are divided from one
another in their after history, the tribe of Simon being settled in the
southwest corner of the territory of Judah, and Levi having no connected territory, but occupying certain cities and their suburbs which
were assigned to his descendants in the various provinces of the land.
They were also scattered in Israel.  For Simon is the weakest of all
the tribes at the close of their sojourn in the wilderness (Num. xxvi.
14); he is altogether omitted in the blessing of Moses (Deut. xxxiii.),
and hence obtains no distinct territory, but only a part of that of Judah
(Jos. xix. 1-9); and he subsequently sends out two colonies, which
are separated from the parent stock, and from one another (1 Chr. iv.
24-43). And Levi received forty-eight towns in the various districts
of the land, in which his descendants dwelt, far separated from one
another.  This prediction was therefore fulfilled to the letter in the
history of these brothers.  Their classification under one head is a hint
that they will yet count but as one tribe.
8-12. Judah, the fourth son of Jacob, comes in for the supremacy
after the three former have been set aside.  His personal prowess, the
perpetuity of his dominion, and the luxuriance of his soil are then
described.  8. Thee shall thzy brethren praise.  This is an allusion
to his name, which signifies praise (xxix. 35). As his mother praised
the Lord for her fourth son, so shall his brethren praise him for his
personal excellence. Ardor of temperament, decision of character, and
frankness of acknowledgment are conspicuous even in the blemishes
of his early life. Tenderness of conscience, promptitude in resolve,
capacity for business, and force of eloquence come out in his riper
years.  These are qualities that win popular esteem.  T/hy hand shall
be in the neck of thine enemies. They shall flee before him, but shall
not escape his powerful grasp.  They shall be compelled to yield to
his overwhelming power.  Thy father's sons shall bow down to thee.
Not only his enemies, but his friends, shall acknowledge his sway.
Tle similar prediction concerning Joseph (xxxvii. 6-8) was of a per



510               JACOB BLESSES HIS SONS.
sonal nature, and referred to a special occasion, not to a permanent
state of affairs. It had already received its main fulfilment, and would
altogether terminate with the lifetime of Joseph. The present announcement refers to Judah not as an individual, but as the head of a tribe in
Israel, and will therefore correspond in duration with that commonwealth.
9. A lion's whelp is Judah.  In physical strength Judah is compared to the lion, the king of beasts. At first he is the lion's whelp,
the young lion, giving promise of future vigor; then the full-grown
lion, exulting in his irresistible force, seizing and overmastering the
prey, and after reaping the fruits of his victory, ascending to his mountain lair and reposing in undisturbed security. The lioness is brought
into the comparison with propriety, as in defence of her cubs she is
even more dangerous than the male to the unwary assailant. After
being satiated with prey, the lion, reposing in his majesty, will not
disturb the passer-by; but who shall rouse him up and escape?
10. From his physical force we now pass to his moral supremacy.
The sceptre, the staff of authority. Shall not depart from Judah. The
tribe sceptre did not leave Judah so long as there was a remnant of
the commonwealth of Israel. Long after the other tribes had lost their
individuality, Judah lingered in existence and in some measure of
independence; and from the return his name supplanted that of Israel
or Jacob, as the common designation of the people..Nor the lawgiver
from between his feet. This is otherwise rendered, "nor the judicial
staff from between his feet;" and it is argued that this rendering corresponds best with the phrase " between his feet " and with the parallel
clause which precedes. It is not worth while contending for one against
the other, as the meaning of both is precisely the same. But we have
retained the English:version, as the term pIn: has only one clear
meaning; "between the feet" may mean among his descendants or in
his tribe; and the synthetic parallelism of the clauses is satisfied by
the identity of meaning. Lawgiver is to be understood as judge, dispenser or administrator of law. Judah had the forerank among the
tribes in the wilderness, and never altogether lost it. Nahshon the
son of Amminadab, the prince of his tribe, was the ancestor of David,
who was anointed as the rightful sovereign of all Israel, and in whom
the throne became hereditary. The revolt of the ten tribes curtailed,
but did not abolish the actual sovereignty of Rehoboam and his successors, who continued the acknowledged sovereigns till some time after
the return from the captivity.  From  that date the whole nation was




GEN. XLX.                         511
virtu1llC11y absorbed in Judah, and whatever trace of self-government
remained lelonged to him until the birth of Jesus, who was the lineal
descendant of the royal line of David and of Judah, and was the TMessiah, the anointed of heaven to be king of Zion and of Israel in a far
higher sense than before.  Until Shiloh come. This is otherwise
translated, "until he come to Shiloh," the place so called. This is
explained of the time when " the whole assembly of the children of
Israel was convened at Shiloh, and set up the tent of meeting there"
(Jos. xviii. 1). We hold by the former translation - 1. Because Shiloh
has not yet been named as a known locality in the land of promise.
2. Judah did not come to Shiloh in any exclusive sense. 3. His coming
thither with his fellows had no bearing whatever on his supremacy.
4. IIe did not come to Shiloh as the seat of his government or any part
of' iis territory; and 5. The real sovereignty of Judah took place after
this convention at Shiloh, and not before it. After the rejection of the
second translation on these grounds, the former is accepted as the only
tenable alternative. 6. Besides, it is the natural rendering of the
words. 7. Before the coming of Shiloh, the Prince of Peace, the highest pitch of Judah's supremacy in its primary form has to be attained.
8. On the coming of Shiloh the last remnant of that supremacy was
removed, only to be replaced by the higher forml of preeminence which
the Prince of Peace inaugurates. And unto him be the obedience of the
peoples. " Unto him " means naturally unto Shiloh.; "The obedience "
describes the willing submission to the new form of sovereignty which
is ushered in by Shiloh. The word is otherwise rendered " gathering; "
but this does not suit the usage in Prov. xxx. 17. "The obedience "
intimates that the supremacy of Judah does not cease at the coming
of Shiloh, but only assumes a grander form.  Of the peoples. Not
only the sons of Israel, but all the descendants of Adam will ultimately
bow down to the Prince of Peace. This is the seed of the woman,
who shall bruise the serpent's head, the seed of Abraham, in whom all
the families of the earth shall be blessed, presented now under the new
aspect of the peacemaker, whom all the nations of the earth shall
eventually obey as the Prince of Peace. He is therefore now revealed as the Destroyer of the works of evil, the Dispenser of the blessings of grace, and the King of peace. The coming of Shiloh and the
obedience of the nations to him will cover a long period of time, the
close of which will coincide with the limit here set to Judah's earthly
supremacy in its wider and loftier stage. This prediction therefore
truly penetrates to the latter days.




512               JACOB BLESSES HIS SONS.
11, 12. The exuberant fertility of Judah's province is now depicted.
I'Ve now behold him peacefully settled in the land of promise, and the
striking objects of rural plenty and prosperity around him. The quiet
ass on which he perambulates is tied to the vine, the juice of whose
grapes is as copious as the water in which his robes are washed. The
last sentence is capable of being rendered, " Red are his eyes above
wine, and white his teeth above milk."  But a connection as well as a
comparison seems to be implied in the original. Judea is justly described as abounding in the best of wine and milk. This fine picture
of Judah's earthly abode is a fitting emblem of the better country where
Shiloh reigns.
13. Zebulun means dwelling, to which there is an allusion in the
first clause of the verse. At the haven of seas. This tribe touched
upon the coast of the sea of Kinnereth and of the Mediterranean. It
probably possessed some havens for shipping near the promontory of
Karmel: and its northwestern boundary touched upon Phonicia, the
territory of Zidohi. He is placed before Issakar, who was older, because
the latter sank into a subordinate position.
14, 15. An ass of bone, and therefore of strength.  Couching between the hurdles, - the pens or stalls in which the cattle were lodged.
Rest in a pleasant land he felt to be good; and hence, rather than
undertake the struggle for liberty and independence, he became like
the strong ass a bearer of burdens, and a payer of tribute. He is thus
a hireling by disposition as well as by name (xxx. 18).
16-18. The sons of the handmaids follow those of Leah. Dan shall
judge his people as one of the tribes of Israel.  He will maintain his
position as a tribe in the state. When threatened by overwhelming
power he will put forth his native force for the discomfiture of the foe.
The adder is the cerastes or horned serpent, of the color of the sand,
and therefore not easily recognized, that inflicts a fatal wound on him
that unwarily treads on it. The few facts in the history of Dan afterwards given correspond well with the character here drawn. Some
of its features are conspicuous in Samson (Judg. xiii.-xvi.). For thy
salvation have I waited, 0 Lord. The patriarch, contemplating the
power of the adversaries of his future people, breaks fbrth into the
expression of his longing desire and hope of that salvation of the
Almighty by which alone they can be delivered. That salvation is
commensurate with the utmost extent and diversity of these adversaries.
19. Gad also shall be subject to the assaults of the enemy. But he




GEN. XLIX.                        513
shall resist the foe and harass his rear. This brief character agrees
with his after history. IHe is reckoned among the valiant men in
Scripture (1 Chr. v. 18).
20. Asher shall have a soil abounding in wheat and oil. He occupies the low lands along the coast north of Karmel. Hence the products of his country are fit to furnish the table of kings.  Gad and
Asher are placed before Naphtali, the second son of Bilhah. We
cannot tell whether they were older, or for what other reason they
occupy this place. It may be that Naphtali was of a less decisive or
self-reliant character.
21. Naphtali is a hind let loose. The hind or gazelle is agile and
nimble. When free on its native hills, it roams with instinctive confidence and delight. It is timid and irresolute in confinement. This
is probably the character of Naphtali.  He giveth goodly words. Here
we pass from the figure to the reality. Eloquence in prose and verse
was characteristic of this particular tribe. The only important historical event in which they are concerned is the defeat of Jabin's host,
which is celebrated in the song of Deborah and Barak (Judg. iv. 5).
In this passage we may study the character of the tribe.
22-26. Jacob had doubtless been made acquainted with the history
of his beloved son Joseph from the time of his disappearance until he
met him on the borders of Egypt. It had been the meditation and the
wonder of his last seventeen years. When he comes to Joseph, therefore, the mingled emotions of affection and gratitude burst forth from
his heart in language that cannot be restrained by the ordinary rules
of speech. The first thing connected with Joseph in the patriarch's
mind is fruitfulness. The image is vivid and striking. Son of a,
fruitful tree. A branch or rather a shoot transplanted from the parent,
stem. By a well; from which it may draw the water of life.  Whose
daughters, - luxuriant branches. Run over a wall, - transcend all the,
usual boundaries of a well-enclosed garden. This fruitfulness attaches.
to Joseph in two respects. First, he is the prudent gatherer and the:
inexhaustible dispenser of the produce of Egypt, by which the lives of
his father and brethren were preserved. And then he is in prospect,
the twofold tribe, that bursts the bounds assigned to a twelfth of the
chosen people, and overspreads the area of two tribes.
23, 24. The memory then reverts to the past history of Joseph. A
new figure is now called up. A champion is assailed by a host of
archers. They vex him, shoot at him, and in every way act the part;
of an enemy. But his bow continues elastic, and his arms are enablea
65




514               JACOB BLESSES HIS SONS.
to bend it, because he receives strength from the God of his fathers,
"the Might of Jacob, the Shepherd, the Stone of Israel."  Such is the
rich and copious imagery that flows from the lips of Jacob. "The
Might," the exalted upholder; "the Shepherd, the Stone," the fostering guardian as well as the solid foundation of his being.  Hlis great
hands upheld Joseph against the brother and the stranger. From him.
This seems the free rendering of the word requisite to bring the two
members of the parallel into harmony.
25, 26. These two thoughts -the peaceful abundance of his old
age, which he owed to Joseph, and the persecutions his beloved son had
endured - stir the fountains of his affections until they overflow with
blessings. From the God of thy father,- the Eternal One who is the
source of all blessing. And the Almighty, who is able to control all
adverse influences. Blessings of heaven above, - the air, the rain, and
the sun. 2Blessings of the deep, - the springs and streams, as well as the
fertile soil. Blessings of the breasts and the womb, - the children of
the home and the young of the flocks and herds. Have prevailed. The
benedictions of Jacob pronounced upon Joseph exceed those that came
upon Jacob himself from his fathers. To Joseph is given a double
portion, with a double measure of affection from a father's heart. Unto
the bound of the perpetual hills. Like an overflowing flood they have
risen to the very summits of the perpetual hills in the conceptions of
the venerable patriarch.  Of him who was distinguished from his
brethren; not only by a long period of persecution and humiliation, but
by a subsequent elevation to extraordinary dignity and preeminence.
It is to be noted that this benediction, when fairly interpreted, though
it breathes all the fondness of a father's heart, yet contains no intimation that the supremacy or the priesthood were to belong to Joseph,
or that the Messiah was to spring from him. At the same time Joseph
-was in many events of his history a remarkable type of the Messiah,
and by intermarriage he, as well as many foreigners, was no doubt
among the ancestors of the Mlessiah (2 Kings viii. 18, 26).
27. Benjamin is described as a wolf who is engaged morning and
evening, that is, all day long, in hunting after prey.  He was warlike'by character and conduct (Judlg. xx., xxi.), and among his descendants,are Ehud, Saul, and Jonathan.
28-33. After the benediction Jacob gives directions concerning his
burial. All these are the twelve tribes. This implies that the benedictions refer not to the heads only, but to the whole tribes. Each according to his blessing. All are blessed, but the form of the blessing




GEN. L.                       515
is suited to the character of the individual. 29-32. Bury me with my
fafthers, -with Abraham and Sarah, Isaac and Rebekah, and Leah.
This dying command he now lays on the twelve, as he had before
bound Joseph by oath to its performance. 33. Gathered up his feet
into the bed. He had been sitting upright while pronouncing the benedictory address and giving his last directions. He now lies down and
caimly breathes his last.
LXXVIII. THE BURIAL OF JACOB. -Gen. 1.
10. itx Atad, the buck-thorn.
11..:v_29'x Abel-MIitsraim, mourning of MXizraim, or meadow of M.
L. 1. And Joseph fell upon his father's face, and wept
upon him, and kissed him.  2. And Joseph commanded his
servants, the physicians, to embalm his father: and the physicians embalmed Israel.  3. And they fulfilled for him forty
days; for so they fnlfil the days of the embalmed: and Mizraim mourned for him seventy days.
4. And the days of moverning for him were past, and Joseph
spake unto the house of Pharob, saying, If now I have found
grace in your eyes, speak now in the ears of Pharoh, saying,
5. My father made me swear, saying, Lo, I die; in my grave
which I have digged for me in the land of Kenaaii, there shalt
thou bury me. And now let me go up now, and bury my
father, and return.  6. And Pharoh said, Go up, and bury
thy father, as he made thee swear.
7. And Joseph went up to bury his father; and with him
went up all the servants of Pharoh, the elders of his house,
and all the elders of the land of Mizraim.  8. And all the
house of Joseph, and his brethren, and his father's house:
only their little ones and their flocks and their herds left they
in the land of Goshen.  9. And with him  went up both
chariots and horsemen; and the camp was very great.  10.
And they went to the threshing-floor of Atad, which is beyond




516              THE BURIAL OF JACOB.
Jordan, and they held there a very great and sore lamentation:
and he made for his father a mourning of seven days. 11.
And the Kenaanite dwelling in the land saw the mourning in
the threshing-floor of Atad, and they said, A sore mourning is
this to Egypt: wherefore the name of it was called Abel-Mizraim, which is beyond Jordan. 12. And his sons did unto
him  according as he commanded them. 13. And his sons
carried him into the land of Kenaan, and buried him in the
cave of the field of Makpelah; which Abraham bought, with
the field for a possession of a burying-place, from Ephron the
Hittite, before Mamre. 14. And Joseph returned to Mizraim,
he and his brethren, and all that went up with him to bury
his father, after he had buried his father.
15. And Joseph's brethren saw that their father was dead,
and they said, Mayhap Joseph will hate us, and surely requite
us all the evil which we did unto him. 16. And they sent
unto Joseph, saying, Thy father commanded before his death,
saying, 17. So shall ye say unto Joseph, Ah, now! forgive
now the tresspass of thy brethren and their sin; for they have
done thee evil: and now forgive now the trespass of the servants of the God of thy father. And Joseph wept when they
spake unto hin. 18. And his brethren also went and fell
down before him: and they said, Behold, we are thy servants.
19. And Joseph said unto them, Fear not, for am I in God's
stead? 20. And you, ye meant evil against me: God meant
it for good, to do as it is this day, to save much people alive.
21. And now fear not: I will sustain you and your little ones.
And he comforted them, and spake to their heart.
22. And Joseph dwelt in Mizraim, lie and his father's house:
and Joseph lived a hundred and ten years. 23. And Joseph
saw of Ephraim the children of the third generation: the children also of Makir the son of AMenasseh were borne upon Joseph's knees. 24. And Joseph said unto his brethren, I die:
and God will surely visit you, and bring you up from tllis
land which he sware to Abraham, to Isaac, and to Jacob. 25.




GEN. L.                        517
And Joseph took an oath of the sons of Israel, saying, God
will surely visit you, and ye shall carry up my bones hence.
26. And Joseph died, the son of a hundred and ten years;
and they embalmed him, and he was put in a coffin in Mizraim.
This chapter records the burial of Jacob and the death of Joseph,
and so completes the history of the chosen family, and the third bible
for the instruction of man.
1-3. After the natural outburst of sorrow for his deceased parent,
Joseph gave orders to embalm the body, according to the custom of
Egypt. His servants, the physicians. As the grand vizier of Egypt,
he has physicians in his retinue. The classes and functions of the
physicians in Egypt may be learned from  Herodotus (ii. 84-86).
There were special physicians for each disease; and the embalmers
formed a class by themselves. Forty days were employed in the
process of embalming; seventy days, including the forty, were devoted
to mourning for the dead. Herodotus mentions this number as the
period of embalming. Diodorus (i. 91) assigns upwards of thirty days
to the process. It is probable that the actual process was continued
for forty days, and that the body lay in natron for the remaining
thirty days of mourning. See Hengstenberg's B. B. Mos. u. Aeg., and
IRawlinson's IHerodotus.
4-6. Joseph, by means of Pharoh's courtiers, not in person, because
he was a mourner, applies for leave to bury his father in the land of
Kenaan, according to his oath. This leave is freely and fully allowed.
7-14. The funeral procession is now described. All the servants of
Pharoh;  The highest honor is conferred on Jacob for Joseph's sake.
Th2e elders of Pharoh, and all the elders of the land of Mizraim. The
court and state officials are here separately specified. All the house.
Not only the heads, but all the sons and servants that are able to go.
Chariots and horsemen accompany them as a guard on the way.  The
threshing-floor of Atad, or of the buck-thorn. This is said to be beyond Jordan. Deterred, probably, by some difficulty in the direct
route, they seem to have gone round by the east side of the Salt Sea.
A mourning of seven days. This is a last sad farewell to the departed
patriarch. Abel-gliizraim. This name, like many in the East, has a
double meaning. The word Abel no doubt at first meant mourning,
though the name would be used by many, ignorant of its origin, in the
sense of a meadow. His sons carried him. The main body of the




518                TITE BURIAL OF JACOB.
procession seems to have halted beyond the Jordan, and awaited the
return of the immediate relatives, who conveyed the body to its last
resting-place. The whole company then returned together to Egypt.
15-21. His brethren supplicate Joseph for forgiveness.  They sent
unto Joseph, commissioned one of their number to speak to him. And
now that our common father has given us this command. And Joseph
wept at the distress and doubt of his brothers. He no doubt summons
them before him, when they fall down before him entreating his forgiveness. Joseph removes their fears. Am I in God's stead? that I
should take the law into my own hands, and take revenge.  God has
already judged them, and moreover turned their sinful deed into a
blessing. He assures them of his brotherly kindness towards them.
22-26. The biography of Joseph is now completed. The children of
th/e third eneration, —   the grandsons of grandsons in the line of Ephraim. We have here an explicit proof that an interval of about twenty
years between the births of the father and that of his first-born was
not unusual during the lifetime of Joseph. And Joseph tool an oath.
1-Ie thus expressed his unwavering confidence in the return of the sons
of Israel to the land of promise.  God will surely visit.  He was embalmed and put in a coffin, and so kept by his descendants, as was not
unusual in Egypt. And on the return of the sons of Israel from Egypt
they kept their oath to Joseph (Ex. xiii. 19), and buried his bones in
Shekem (Jos. xxiv. 32).
The sacred writer here takes leave of the chosen family, and closes
the bible of the sons of Israel. It is truly a wonderful book. It lifts
the veil of mystery that hangs over the present condition of the human
race. It records the origin and fall of man, and thus explains the coexistence of moral evil and a moral sense, and the hereditary memory
of God and judgment in the soul of man. It records the cause and
mode of the confusion of tongues, and thus explains the concomitance
of the unity of the race and the specific diversity of mode or form in
human speech. It records the call of Abraham, and thus accounts for
the preservation of the knowledge of God and his mercy in one section
of the human race, and the corruption or loss of it in all the rest. We
need scarcely remark that the six days' creation accounts for the present
state of nature. It thus solves the fundamental questions of physics,
ethics, philology, and theology for the race of Adam. It notes the
primitive relation of man to God, and maruks the three great stages of
human development that came in with Adam, Noah, and Abraham.
It points out the three forms of sin that usher in these stages, - the fall




GEN. L.                  519-535
of Adam, the intermarriage of the sons of God with the daughters of
men, and the building of the tower of Babel. It gradually unfolds the
purpose and method of grace to the returning penitent through a Deliverer who is successively announced as the seed of the woman, of
Shem, of Abraham, Isaac, Jacob, and Judah. This is the second Adam,
who, when the covenant of works was about to fall to the ground
through the failure of the first Adam, undertook to uphold it by fulfilling all its conditions on behalf of those who are the objects of the
divine grace. IHence the Lord establishes his covenant successively
with Adam, Noah, and Abraham; with Adam after the fall tacitly,
with Noah expressly, and with both generally as the representatives
of the race descending from them; with Abraham specially and instrumentally as the channel through which the blessings of salvation might
be at length extended to all the families of the earth. So much of
this plan of mercy is revealed from time to time to the human race as
comports with the progress they have made in the education of the
intellectual, moral, and active faculties. This only authentic epitome
of primeval history is worthy of the constant study of intelligent and
responsible man.