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“ together unto one place, and let the dry « land appear :" and it was so. God called the dry land, Earth ; and the gathering together of the waters called he, Seas : and God saw that it was good. 11. And God said, “ Let the earth bring « forth grass (f), the herb yielding seed, " and the fruit tree yielding fruit after his « kind, whose seed is in itself, upon the 66 earth ;"' and it was so.
12. And the earth brought forth grass (g), and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind : and God saw that it was good. 13. And the evening and the morning were the third day. 14. And God said, “Let there be lights in the firmament “ of the heaven, to divide the day from “ the night: and let them be for signs, « and for seasons, and for days, and “ years. 15. And let them be for lights « in the firmament of the heaven, to give “ light upon the earth :” and it was so. 16. And God made two great lights ; the greater light to rule the day, and the lesser light to rule the night : he made the stars also. 17. And God set them in the firmament of the heaven, to give light upon the earth, 18. and to rule over the day, and over the night, and to divide the light from the darkness : and God saw that it was good. 19. And the evening and the morning were the fourth day. 20. And God said, “ Let the waters bring forth abun“ dantly the moving creature that hath
“ life, and fowl that may fly above the “ earth in the open firmament of heaven." 21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind : and God saw that it was good 22. And God blessed them, saying, " B “ fruitful, and multiply, and fill the water " in the seas, and let fowl multiply in the “ earth.” 23. And the evening and morning were the fifth day. 24. Al God said, “ Let the earth bring forth ti “ living creature after his kind, catul “ and creeping thing, and beast of 66 earth after his kind ;” and it was 25. And God made the beast of the eart after his kind, and cattle after their kin and every thing that creepeth upon ti earth after his kind : and God saw tha it was good, 26. And God said, "L “ us (b) make man in our image, after a “ likeness (i): and let them have domina
over the fish of the sea, and over “ fowl of the air, and over the cattle,
over all the earth, and over every creen “ ing thing that creepeth upon the earth 27. So God created man in his own image in the image of God created he him : m and female created he them. 28. And G blessed them, and God said unto them “ Be fruitful and multiply, and repleni " the earth, and subdue it: and ha o dominion over the fish of the sea,
over the fowl of the air, and over ere
(f) v. 11. 12. “Grass," rather“ produce." Herbs and trees were the things produced.
(8) v. 12. For “grass and herb," read “Pro6 duce-herb."
(b) v. 26. “Us" and “our” in the plural uumber; as if the speaker were not alone, nor acting alone. So Gen. iii. 22. • The Lord " God said, Behold, the man is become as " one of us." And Gen. xi. 7. The Lord said, " Let us go down, and confound their “ language." And who was he," says St. Chrysostom, “ to whom God said, Let us “ make man? Who but he, the Angel of the « Great Council, the Wonderful Counsellor, " the Mighty One, the Prince of Peace, the " Father of the future
the only-begotten « Son of God, the Equal to his Father in « essence, by whom all things were made.” Doyley and Mant’s Bible.
(i) v. 26. “In our image, after our
ness, i. e. (probably) pure, innocent, rational ; bearing a resemblance to God in faculties of the mind. 2 Lightf. 1327. word “ image” has this sense, Col. i. “ Put on the new man, which is rener “ in knowledge, after the image of him
til “ created him, i. e. God." And again, Ros viii. 29. “ to be conformed to the image “ his Son, i. e. Christ." could not have been intended, because “G " is a spirit, John iv. 24.” without body parts, (1st of the 39 articles); and “ no 1 « hath seen God at any time, John i. 18.” Wh A dam is said, Gen. v. 3. to have “ begat a “ in his own likeness, after his image," the mean ing probably is, that that son had, naturally corrupt and depraved propensities instead of the pure disposition in which Adam was created.
Bodily resembla living thing that moveth upon the earth.” 9. And God said, “ Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed: to you it shall be for meat (k). 30. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat :” and was so. 31. And God saw every thing t he had made, and behold, it was very d. And the evening and the morning be the sixth day.
CHAP. II. SHUS the heavens and the earth were
finished, and all the host of them. And on the seventh day God (1) ended work which he had made: and he rested the seventh day from all his work which had made. 3. And God blessed the mth day, and sanctified it (m): because in it he had rested from all his work, th God created and made. 4. These the generations (n) of the heavens, and the earth, when they were created ; in day that the LORD God made the earth, the heavens, 5. and every plant of
the field, before it was in the earth, and every herb of the field, before it grew : for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 6. But there went up a mist from the earth, and watered the whole face of the ground. 7. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life ; and man became a living soul. 8. And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed.
And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food : the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 10. And a river went out of Eden to water the garden; and from thence it was parted, and became into forur heads. 11. The name of the first is Pison (): that is it which compasserh the whole land of Havilah, where there is gold. 12. And the gold of that land is good : there is bdellium and the onyx-stone. 13. And the name of the second river is Gihon: the same is it that compasseth the whole land of (o) Ethiopia. 14. And the name of the third river is Hiddekel (9): that is it which goeth to
V. 29. “ For meat.” This verse conno permission to eat animal food; and I they had bred, the killing any female would have put an end to that species.
Ended," i.e. “ had ended." By ad of the sixth day every thing was made.
7. 3. “ Sanctified it " Though it is not lessly stated that the Sabbath was observed re the time of Moses, that was most pro
the case ; why otherwise should Moses tion its being sanctified at this time? The o assigned for its institution is a reason it should be observed in all ages, and by eople. And before the ten commandments
given, viz. when the Israelites first had na, they were not to gather any on the ath day, because that was the rest of the bly Sabbath unto the Lord.” Exod. xvi.
Christians have made the first day of the k their Sabbath instead of the seventh, bebe it was on the first day that our Saviour from the dead ; it was on that day in icular that the apostles used to assemble religious purposes; and it was on that day,
when they were so assembled, that they received that signal approbation from God, the visible appearance
of cloven tongues like as of fire sitting upon each of them, the infusion of the Holy Ghost, and the power of speaking languages they had never learnt. See Mark xvi. 9.-John xx. 19:-Acts ii. i to 4. Sec 2 Lightf. 642-3. The importance God in later times attached to an observance of the Sabbath will appear, post.--Is.lvi. 2. 4. 6. and post.-Is. lviii. 13. (-) v. 4.
“ These are the generations, &c." i. e. “ this is an account of the creation, &c.”
(o) v. 11. “ Pison.". There is a stream from the Euphrates to the Tigris, some short distance from the Persian Gulph ; and from thence to the gulph the Euphrates had the name of Pison, the Tigris that of Gihon. This cross stream, therefore, from the Euphrates to the Tigris, is the river that watered the garden. 1 Weli's Geography, c.i. p. 17.
() v. 13. “ Ethiopia,” rather “Cush," in Asia. Patr. (q) v. 14. “Hiddekel,” i.e. “the Tigris."
ward the east of Assyria. And the fourth river is Euphrates. 15. And the LORD God took the man, and put him into the garden of Eden, to dress it, and to keep
16. And the LORD God commanded the man, saying, “ Of every tree of the “ garden thou mayest freely eat: 17. But er of the tree of the knowledge of good “ and evil, thou shalt not eat of it: for in " the day that thou eatest thereof, thou “ shalt surely die (r).” 18. And the LORD God said, “ It is not good that the
man should be alone : I will make him
an help meet for him.” 19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air, and brought them unto Adam, to see what he would call them : and whatsoever Adam called every living creature, that was the name thereof. 20. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field : but for Adam there was not found an help meet for him. 21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof. 22. And the rib which the LORD God had taken from man, made he a woman, and brought her unto the man. Adam said, “ This is now bone of my " bones, and flesh of my flesh: she shall “ be called, Woman, because she was " taken out of man." 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife : and (s) they shall be one flesh (1). 25 And they were both naked, the man and his wife, and were not ashamed.
any beast of the field which the Lord God had made: and he said unto the woman, yea, hath God said, Ye shall
not eat of every tree of the garden ? 2. And the woman said unto the serpent “ We may eat of the fruit of the trees o “ the garden : 3. But of the fruit of “ tree which is in the midst of the gard “ God hath said, Ye shall not eat of “ neither shall ye touch it, lest ye då 4. And the serpent said unto the woma “ Ye shall not surely die. 5. For Ga “ doth know, that in the day ye “ thereof, then your eyes shall be opene « and ye shall be as Gods, knowing for « and evil." 6. And when the wors saw (x) that the tree was good for food, that it was pleasant to the eyes, and at to be desired to make one wise; she of the fruit thereof, and did eat, and also unto her husband with her, and did eat. 7. And the eyes of them were opened, and they knew that were naked : and they sewed fig-les together, and made themselves apron 8. And they heard the voice of the Lor God, walking in the garden in the of the day: and Adam and his wife themselves (y) from the presence of LORD God amongst the trees of the den. 9. And the LORD God called Adam, and said unto him, “ Where " thou?” 10. And he said, “ I be “ thy voice in the garden: and 1 s afraid because I was naked; and “ myself.” 11. And he said, "
(-) v. 17.
Die," i. e. either, “ incur a spiritual death," or, “ become subject to “ death, mortal.” Moses could pot mean to insinuate that they were threatened with immediate death, to die on the day of eating, for that he knew had not happened. (s) v.24.
They," or they two." It is so quoted by our Saviour, Mat. xix. 5.–Mark *. 8.-and by St. Paul, 1 Cor. vi. 16.—and Eph. v. 31.
(t) v. 24. 5 One Resh." It shall be their duty to have but one mind, one heart, one will ; to agree in all things. The idea that man and wife are thus to be « one flesh,” is perfectly
intelligible; and how is the doctrine, “ Father, Son, and Holy Ghost, are “ God," more difficult ?
(u), v. 1. “ The serpent." Not the note animal
, but the great enemy of manka spoken of in Rev. xii. 9. as “ the great
gon, that old serpent, called the devil
satan." He probably assumed the app ance of a serpent.
(3x) v. 6. « Saw.” The serpent proba eat of it in her sight. 2 Hales, 13.
(y) v. 8. “ Hid themselves." The first sequence of a sense of guilt.
16 told thee that thou wast naked ? hast * thou eaten of the tree, whereof I commanded thee, that thou shouldest not * eat ?" 12. And the man (y) said, “The * woman, whom thou gavest to be with ime, she gave me of the tree, and I did
eat." 13. And the LORD God said into the woman, “ What is this that thou
hast done?” and the woman said, “The serpent beguiled me, and I did eat.” 14. And the LORD God said unto the erpent, “ Because thou hast done this, I thou art cursed above all cattle, and above every beast of the field : (z) upon
“ thy belly shalt thou go, and dust shalt “ thou eat all the days of thy life. 15. And “ I will put enmity between thee and the “ woman, and between thy seed and (a) her 6. seed: (b) it shall bruise (c) thy head, and " thou shalt bruise (c) his heel.” 16. Unto the woman he said, “I will greatly multi“ ply thy sorrow, and (d) thy conception ; “ in sorrow thou shalt bring forth children: “ and thy desire shall be to thy husband, " and he shall rule over thee." unto Adam he said, “ Because thou hast 6 hearkened unto the voice of thy wife, " and hast eaten of the tree of which I
*(z) v. 14.
(y) v. 12. “ The man said, &c." Neither idam or his wife aggravated their guilt y denying it.
In the present more depraved ate of man, the guilt of falsehood in denying de offence is in general added to the guilt of .
Upon thy belly, &c.” i.e. guratively; ever in a wretched, despised, and legraded state ; abject, as one who is forced o crawl upon the ground, and miserable, as ne who has no food but dust. In Ps. xliv. 25. vhere the people are described as in the lowest tate of misery, it is said, “our soul is brought low, even unto the dust : our belly cleaveth
unto the ground." And Is. Ixv. 25. where he prophet is looking forward to the success
Christianity, he says, in allusion to this pasage, “ and dust shall be the serpent's meat.”
(a) v. 15. “ Her seed." So that she was jot to die immediately : they were relieved from The dread of instant death. It is observable, fiat the Jews, in their genealogies, regarded principally the males ; and it would probably trike them as singular that in this passage the jeference was made only to the woman's seed : but it would the better enable them to undertand and apply the prophecies, Is. vii. 14.
a virgin shall conceive and bear a son, &c." ind Jer. xxxi. 22. “ the Lord hath created
new thing in the earth ; a woman shall compass a man." It would also prepare them be more readily to believe the miraculous coneption.
(b) v. 15. “ It,” or “he.” The word in he original has both significations. The Sept. translates it “ he." See 2 Hales, 19.
-" It,” and “his.” So that a single perbon only was referred to; and that person was Christ. It may be remarked, that the word here rendered « it,” is used in some passages to signify ~ God;" and the sentence
might have been intentionally so framed as to introduce a word which had both meanings, because the person here intended was to be one of the divine Existences, the Son of God. This, however, is conjecture only. This is the word in the following passages. Deut. xxxii.
“ See now that I, even I, am be; I kill, į and I make alive.” Is. xlii. 10. 13.
" That ye may understand that I am he : before me “ there was no God formed, neither shall there “ be after me.” “ Before the day was, I am " he." And Is. xlviii. 12. « Hearken unto
me, O Jacob, and Israel, my called; I am " he: I am the first, I also am the last.” (c)
v. 15. “ Thy head,” “ his heel.” The former a mortal part, the latter not. This was therefore an intimation, that however man might be annoyed and harassed by the consequences of sin, and the enmity and attacks of the devil, yet that at some time or other, in some way God might think fit, some seed of the woman should gain the victory over Satan (signified by bruising his head), and open a way to deliverance from that death which had been denounced for their transgression : that, according to Rom. v. 12.
as by one man (viz. Adam) sin entered “ into the world, and death by sin, even so by “ the righteousness of one (viz. Christ), the “ free gift of eternal life might be offered unto “all." Though Adam and Eve might not understand when or how this deliverance was to be accomplished (and perhaps it was intentionally concealed from them), this promise would naturally raise them from absolute despair, and would encourage them and their posterity, with a view to their redemption, to look up to God, and perform the duties of religion. See the 3d of Sherlock's Discourses upon Prophecy, and i Horsley's Sermons, 289 to 310.
(d) v. 16." And thy conception," rather “ in thy conception."
66 (e) commanded thee, saying, Thou shalt | the LORD God make coats (m) of skins, and ~ not eat of it: cursed is the ground for clothed them. 22. And the LORD God “ thy (F)sake ; (g) in sorrow shalt thou eat said, “ Behold, the man is become a cs of it all the days of thy life. 18. Thorns 66 one (n) of us, to know good and evil. “ also and thistles shall it bring forth to And now, lest he put forth his hand and " thee : and thou shalt eat the herb of the « take also of the tree of life, and eat and « field. 19. In the sweat of thy face shalt « live for ever :" 23. Therefore the Lord " thou eat bread, till thou return unto the God sent him forth from the garden d " ground; (b) for out of it wast thou Eden, to till the ground from whene k
taken: for dust thou art, and unto dust was taken. 24: So he drove out ther: « shalt thou return.” 20. And Adam and he placed at the east of the gardai called his wife's name (i) Eve, because Eden, Cherubims, and a flaming sve she was (k) the mother of all (1) living. which turned every way, to keep the 21. Unto Adam also, and to his wife, did || of the tree of life.
(e) v. 17. “Commanded thee.” In his sen " were to be partakers of eternal life;" a tence upon the woman, God refers to no com the rendering might be, “ of all life," viz. i mand immediately from him to her. In Gen. that seed from whom all life was to coes ii. 16. 17. Moses mentions the giving the com who was to “ abolish death, and to bring lo mand to the man before he gives an account of “ and immortality to light through the gros the creation of the woman. In verse 3. indeed, “ pel, 2 Tim. i. 10." For “ as in Adam of this chapter, the woman admits, “God hath “ die, even so in Christ (this promised seed “ said, re shall not eat of it," &c. ; but it is “ were all to be made alive. i Cor. xv. 21." not stated that that command was repeated after And he only “ that hath the Son hath life her creation, and came immediately from God to " and he that hath not the Son of God hath both; and it might be that she was only told of “ not life. 2 John v, 12.” Our Saviour saya it by Adam. Upon this latter supposition her himself, John xi. 25. “ I am the resurrection as sin would be the less ; only that of believing the “ the life." St. Paul says, Col. iii. 4. "The tempter instead of believing her husband; her “ Christ, who is our life, shall appear." As punishment “ of being in subjection to her St. John personifies the life, i John i. 2. •! “ husband," a proper memorial of the conse “ life was manifested, and we have seen i, a quence in this instance of disregarding his word; “ bear witness, and shew unto youth and she would be the more proper object of that “ eternal life, which was with the Father, great mercy, of being the parent of the pro « was manifested unto us." mised seed.
(m) v.21. “ Of skins." As it does not app (f) v. 17. “ Sake,” or “ sin,” “ trans that man was as yet permitted to kill att “ gression.”
for food (or to have any sustenance but was (s) v. 17. “In sorrow, &c.” i.e. thou shalt and fruit, see Gen. i. 29.), it has been compte be forced to use great pains and labour to pro tured, that they had been instructed by God 28 cure from it thy necessary food.
offer them as an act of religious worship, and the (b) v. 19. “For out of it wast thou taken," atonement by the death and sacrifice of 2013635 or, “ from whence thou wast taken.” Patr. was instituted from the time of the fall, to pro
(i) v.20. “ Eve," which signifies "restoring pare men's minds to understand the great ators “ life, or living.” The Sept. renders it "life.” ment by the death and sacrifice of Christ. So i Lightf. 2. This name was probably given is difficult to suppose how the practice of sac? her by Adam, in thankful remembrance of the fice came to prevail so universally as it did, as: great promise in verse 15. because that pro that amongst nations of all religions, if it mise relieved them from the dread of immediate not instituted by the express command of Gai destruction, softened the original denunciation, See 2 Lightf. 1327.- Lightf. 2.—2 Hales, 2 “thou shalt surely die,” and might give them It is probable, too, from this passage, that ex still the prospect of life and immortality. fall of man was not until some time after su (d) v. 20. « Was," i. e. “ was to be." She
creation ; until the animals, whose skins tort had as yet no child.'
used, had had time to breed. (1) v. 20. “ Of all living," i.e. either “ of (n) 0. 22. “ One of us." Another plural “ all mankind,” or “of all who were to be || as if the speaker were not alone. See notes ** * rescued from the curse of death, all who Gen. i. 26.