our Surety, was under subjection, and made a curse for us, labored through his sorrowful life, sweat blood in the garden, endured the travail of his soul; and at length expired on the cross, and was laid in the grave, that he might bear every part of the sentence deserved by man's sin, and so finally save the whole multitude of his believing people. had any inherent efficacy of conferring immortality: it rather reflected upon their folly, who had been deluded to believe that the fruit of the tree of knowledge could of itself make them wise!-After this expulsion from Eden, some angelic guards, with a visible appearance, and the similitude of a flaming sword, forbad all entrance into it, or access to the tree of life. This indicated, that, according to the covenant sealed by the tree of life, the favor of God and eternal happiness were for ever unattainable PRACTICAL OBSERVATIONS. V. 20. Adam thankfully accepted the reprieve comprehended in the sentence, and looked forward to the increase of the human species with submissive satisfaction, notwith-by fallen man. (Marg. Ref.) standing its attendant miseries; because he by faith embraced the promise of that future "Seed of the woman, which should bruise the Serpent's head." And he called his wife Eve, which signifies Life, or Living; not only as she was to be the mother of the whole human race, but also of him especially who is the Author and Source of life eternal to all believers. V. 21. Coats of skins.] Some conclude from this circumstance, that a considerable time had elapsed between the creation and the fall, and that the animals had already begun to increase, or none could have been spared to be slain: but this is mere conjecture; as are all other opinions on the subject, in which it has not pleased God to gratify our curiosity. It is extremely probable that some beasts, sacrificed by divine appointment, furnished the skins with which Adam and Eve were clothed: for, as they certainly had never slain any animals before the fall, and as we have no reason to suppose that any had died of themselves, it is hard to conceive in what other way these skins could be procured.-Innocent animals, slain in sacrifice, furnishing garments to fallen Adam and Eve, would very aptly typify the promised Seed, who suffered for our sins, that we might stand accepted before God in his righteousness: und the circumstance of the Lord God making these coats of skins, and clothing them, not only intimates the kind instruction and assistance which he afforded them, in accommodating themselves to their present situation; but represents to us, that the Savior and salvation are of his providing; and that faith, which receives and puts on Christ, is his gift, and must be sought and received from him. V. 22-24. The expression, "become as one of us," emphatically denotes the plurality of persons in the Deity. (Note, 1:26.)-The Lord was pleased to point out, in language, expressive both of pity and indignation, the sad change which had taken place, by thus alluding to the ambitious desire and vain expectation of being as gods, which had been excited in Adam and Eve, and to their woeful disappointment. As they had forfeited the blessing of immortality, it was very proper that they should be deprived of the sacramental pledge of it. But this by no means proves, that the fruit of the tree of life V. 1-6. In deducing practical instruction from this important part of Scripture, the only difficulty lies in selection; for every part of revealed religion is virtually comprised in it.-The subject calls upon us to lament and mourn; not so much for these primitive transgressors, as for ourselves, our children, and the whole human race, thus involved in one common ruin; but at the same time it reminds us to rejoice in God our Savior, from whom come everlasting righteousness and felicity. It behoves us, however, "to rejoice with trembling," lest we be found among those who neglect this great salvation, through the deceitfulness of our hearts, and the snares of the world; and, above all, through the subtlety of our watchful, unwearied, and malicious enemies, the powers of darkness, and the agents in whom they lie concealed, who are still envious of our happiness, and covertly plotting our destruction. For, though the several steps be not always so discernible, there is the same concurrence and succession in all temptations, by which we are overcome, as there were in the case of Eve: and it contains a picture in miniature of all Satan's devices and victories in every age. Still he insinuates hard thoughts of God and his commandments; flatters men with hopes of impunity, in direct contradiction to the sacred oracles; enhances to the imagination the pleasure or advantage of sinful indulgence; pays court to pride and the sensual appetite: he still entangles men in error, seduces them into unbelief, hurries them on with precipitation, and prevails with them to "trust in their own hearts," and "lean to their own understandings," till he has effected his destructive purposes. Whenever therefore our pride is flattered, or discontent, ambition, affectation of independence, covetousness, or sensual lust is excited; when we are ready to promise ourselves impunity in sin, or advantage from it; when hard thoughts of God and his commandments, doubts about his veracity and faithfulness, or low apprehensions of the value of his favor and of spiritual blessings are suggested; and when we are urged forward in CHAP. IV. Cain and Abel are born, 1, 2. Abel's offering is accepted, and Cain's rejected, 3-7. Cain murders Abel; is convicted, condemned, and banished: his subsequent behavior, 8-17. His descendants to Lamech, the fifth in descent from him; with some particulars of Lamech and his children, 18-24. Seth is born, 25, 26. A ND Adam knew Eve his wife: and she conceived, and bare Cain, and self-confidence, not brooking opposition, and not taking time for prayer, and consulting pious and prudent friends: then we may be sure the old Serpent is tempting us; then especially we are called to "watch and pray;" and our only safety consists in speedy flight, or vigorous resistance, being "stedfast in the faith."-We have also in Satan's conduct the first example of perjury, and a specimen of its horrible consequences: and perjurers would do well to contemplate, as in a glass, their own character, and learn whose children they are, and whose similitude they bear.-We should, however, not only be upon our guard against avowed enemies, or wicked people: we must also reject every temptation to unbelief or disobedience, though sent by the hands of the most lovely or beloved object on earth; recognizing the concealed tempter, and with indignation answering, "Get thee behind me, Satan; for it is written," &c. (Note, Matt. 16:21-23.) for he still seduces us by those who possess our warmest affections; and he has in all ages employed men and women as tempters to each other, with immense success.-Transgressors can seldom be contented to sin alone; but they endeavor to|| draw others to imitate their own misconduct. Indeed, should our own senses or understandings seem to testify, that forbidden objects are good and desirable, we must reject that testimony, if we would be safe and happy. Nor let it be forgotten, that the desire of knowledge is as liable to exorbitancy, as the sensual appetites; and when not restricted by the word of God, it degenerates into bold curiosity, skepticism, and infidelity. V. 7-13. "The wisdom of this world is foolishness with God." "The knowledge which puffeth up," induces men to "profess themselves wise, till they become fools;" and either to say, "There is no God," or to speak and act as if there were none; or as if he were "altogether such an one as themselves."-The triumphs of successful wickedness are short, and often terminate in shame and anguish; and agreement in sin commonly produces bitter recriminations, and often implacable enmities.-When God shall "judge the world in righteousness," a summons even more dreadful, than that which called forth our affrighted progenitors, will constrain every impenitent sinner's attendance at his awful tribunal. Then "every mouth shall be stopped, and all the world will become guilty before God:" and whatever excuse shall be attempted, it will not only be silenced, but turned into an argument against the criminal, and an aggravation of his guilt and condemnation. In the meanwhile, it is very useful for us frequently to propose to ourselves this question, "Where art thou?" In a state of safety and peace? or in the broad road to destruction? In the path of duty, or in some devious course? -But alas! Adam's posterity have ever shewn a prevalent disposition to copy his example, not only in transgression, but also in making such excuses, as ultimately throw the blame upon God himself. Self-justification forms a prominent feature in the human character, discernible from tender infancy to hoary hairs; 44] We should accustom ourselves to consider all the sorrows and troubles of life, however varied, and by whatever second causes brought upon us, as part of the sentence of a righteous Judge pronounced against our sinful race. (Notes, Ps. 90:3—11.) Even death itself should not be spoken of as the debt of nature, but as the execution of the law of God upon a criminal. "So teach us, O LORD, to number our days, that we may apply our hearts unto wisdom!"-On the other hand, all our comforts are undeserved mercies: and this should teach us, not only patience and contentment, but lively gratitude; especially as they are connected with the promise of a Savior, and the hope of eternal life. Even the troubles, to which we are here exposed, death itself not excepted, as things are now circumstanced, are of a salutary tendency, if duly prepared for: and the wearisome labor to which man, as a criminal, is sentenced, and against which all the slothful of every rank continually rebel, prevents far greater evils than it occasions.This transaction, at first sight, makes it manifest that we are capable of ruining, but not of saving ourselves; and that the contrivance and proposal of salvation go before, not only our deservings and endeavors, but even our desires and expectations. Had not therefore the Judge of men been previously revealed, as the Savior of sinners, we must all have stood self-convicted and trembling before him, to hear the awful sentence of everlasting condemnation, without the possibility of escape. V. 20-24. Notwithstanding the light of revelation, and the hope of eternal life, the world, ever since the fall, has been full of darkness, sin, and misery: what then would it have been, had the Lord finally withdrawn from his apostate creatures? And if temporal suffering causes such doleful lamentations, what will be "the second death," "the wrath to come?" The believer, however, is taught to consider the former as fatherly chastisements, tokens of love, "light afflictions, and but for a moment;" and is enabled to submit to them, and to death itself, with cheerfulness, in the hope of everlasting glory: but the latter is reserved as the portion of the enemies of God. Hoping in the merits of Christ, and the blood of the everlasting covenant of which he is the faithful Surety, let us prostrate ourselves before God, in humiliation for sin, and gratitude for salvation; let us labor and suffer patiently, manfully resist temptation, and obey his commands with cheerfulness: not only expecting that "he will bruise Satan under our feet shortly;" but that he will in due time crush the Serpent's head completely, and fill the earth with truth and righteousness. CHAP. IV. V. 1, 2. The word, translated gotten, means acquired or possessed, and generally implies a high valuation of the acquisition; it is thus used in two remarkable texts: Deut. 32:6. Prov. 8:22. Heb. Probably therefore Eve concluded that this was the promised Seed; and indeed some think the words may be rendered, "I have acquired a MAN, even JEHOVAH." If so, the subsequent events must have been a most distressing disappointment. On the other hand the name given to Abel (which signifies Vanity) seems to imply, that far inferior expectations were formed respecting him. And if Cain was early taught to consider himself, as entitled by his birth-right to the special favor and blessing of God, it might greatly tend to nourish in him that proud, malignant, and en- || vious spirit, which produced the fatal consequences recorded in this chapter. art thou wroth? and why is thy countenance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. [Practical Observations.] 8 And Cain talked with Abel his k Ec. 8:12,13. Is. 3:10,11. Acts p 3:16. m 2 Sam. 3:27. 13:26-28. 20:9, 10. Neh. 6:2. Ps. 55:21. Prov. 26:24-26, Luke 22:48. n2 Sam. 14:6. Matt. 23:35. Luke 11:51. 1 John 3:12-16. Jude 11. o 3:9-11. of God; his offering was presented in sincerity, and was expressive of humility and believing obedience: and, as he sought the mercy of the new covenant, through the promised Seed, he was graciously accepted; and his sacrifice was distinguished by some manifest token of divine approbation. Probably, it was consumed by fire from heaven; which intimated, that deserved vengeance, consuming the sacrifice, made way for the exercise of mercy to the offender. (Marg. Ref. f.)—In all ages there have been two such descriptions of worshippers; namely, proud despisers of salvation by faith in the blood of Christ, who have attempted to please God by their own devices; and humble believers, who have found acceptance in his appointed way, and patiently endured the envy, hatred, and persecution to which this exposed them. Cain however, instead of humbly inquiring the cause of his rejection, indulged desponding grief, and malignant resentment against Abel, and even rebellion and enmity against God himself; which tormenting passions were (as they are wont to be,) strongly marked on his sullen, downcast countenance. V. 3-5. This early use of sacrifices confirms the supposition, that the appointment of them formed a part of the gracious revelation, made to Adam after his transgression. It is indeed exceedingly difficult, in any other way, to account for the use of altars and sacrifices, in V. 6, 7. Though Cain manifested a most appeasing the anger of the offended Deity; rebellious spirit, yet the Lord condescended to which has prevailed almost in all ages and na-expostulate with him, and shewed that he had tions, and which does not appear to have its origin from any deductions of human reason. But if God commanded Adam, after the fall, to shed the blood of innocent animals, and to consume part or the whole of their bodies by fire; representing the punishment merited by sin, in death and after death, and prefiguring the sufferings of Christ; then the whole is natural: the original tradition was remembered, and the method of expiation practised, long after the meaning of it was obscured or forgotten.-The apostle informs us that, "by faith Abel offered unto God a more excellent sacrifice than Cain." (Note, Heb. 11:4.) Now Cain evidently had some kind of faith in God, his Creator and providential Benefactor; and he brought an offering as an outward acknowledgment of his obligations, and expression of his gratitude: but he did not believe in the promised Savior, nor come as a sinner to supplicate mercy through him; and therefore he did not bring the sacrifices which prefigured the atonement. Thus he manifested an impenitent and unbelieving heart, and virtually cleaved to the violated covenant of works; and therefore he and his offering were rejected. But Abel came in faith, as a sinner, according to the appointment no cause of dissatisfaction; that the hypocrisy of his heart, and the unwarranted method of his approach, had indeed deservedly excluded him from his gracious approbation; but that, if he came in another temper, and in the prescribed way, he too would be accepted. He further warned him, that "sin lay at the door," ready to burst in upon him; for impenitence and the indulgence of malignant passions would open the way to the commission of greater crimes, which would expose him to still deeper condemnation: or the guilt of his unpardoned, because unexpiated crimes, lay at the door ready to seize on him, as a lion on his prey. Neither had Cain any cause for discontent or resentment; seeing Abel still loved him, and was ready to obey him, as his elder brother, even as he had before done.-It is not said in what way the Lord spake to Cain: but it is probable, that it was by some mild and familiar appearance in human form, as in many subsequent instances it was undeniably the case: for || had it been with a display of terrific glory, as some suppose, it can hardly be conceived, that he would have dared to answer as he afterwards did. V. 8. Cain concealed his murderous hatred under the mask of cordial affection, and enter said, I know not: Am I my brother's || keeper? 10 And he said, 4 What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 1 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. 12 When thou tillest the ground, "it shall not henceforth yield unto thee her strength. A fugitive and a vagabond shalt thou be on the earth. 13 And Cain said unto the LORD, +My punishment is greater than I can bear. 14 Behold, thou hast driven me out this day from the face of the earth: and p 37:32. Job 22:13,14. Ps. 10: 13,14. John 8:44. Acts 5:4-9. q 3:13. Josh. 7:19. Ps. 50:21. Heb. bloods. r 18:20. Ex. 3:7. Job 31:38,39, Ps. 9:12. Is. 5:7. Heb. 12.24. Jam. 5:4. Rev. 6:10. $ 3:14. Deut. 27:24. 28:15-20. 29:19-21. Gal. 3:10. t Job 16:18. 31:38-40. Is. 26: 21. Rev. 12:16. ed into familiar converse with his brother; till he had drawn him into a place of privacy, where he took the opportunity of slaying him. V. 9. The Lord soon called the murderer to account for his conduct, (as he had formerly done Adam and Eve;) inquiring of him, "Where his brother Abel was?" and his answer accorded to the idea before suggested of his pride and unbelief. He denied that he knew where Abel was, as if he could conceal his crime from God himself; and he insolently demanded, whether he was his brother's keeper!-I know not whether we are to consider this as a denial of the omniscience of God, as a rejection of his authority, or as a defiance of his omnipotence; but it plainly shews that sin had hardened Cain's heart and blinded his understanding. from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth, and it shall come to pass, that every one that findeth me shall slay me. b 15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him seven-fold. And the LORD set a mark upon Cain, lest any finding him should kill him. 16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 17 And Cain knew his wife, and she conceived and bare Enoch: and he builded a city, and called the name of the city after the name of his son Enoch. 18 And unto Enoch was born Irad: a 16. Job 21:14,15. Ps. 51:11-f 14.3:8. Ex. 20:24. 2 Kings b 15. 9:5,6. Num. 17:12,13. 35: c Ps. 59:11. d 24. Lev. 26:18,21,24,23. Ps. e Ez. 9:4,6. Rev. 14:9,11. Heb. Chanoch. g 11:4. Ec. 2:4-11. Dan. 4:30. Luke 17:28,29. h 2 Sam. 18:18. Ps. 49:11. wonted increase, because he had forced her to drink the blood of righteous Abel.-There is peculiar majesty and energy in thus personifying the inanimate creatures, and representing them as uniting against Cain.-In consequence of his crime, he would also be dreaded and detested, and the sight of him would become hateful even to his parents, Adam and Eve; so that he would be compelled to leave their society, and to wander as a vagabond in distant parts, filled with anguish and made a terror to him. self. (Erevwv kaι трeμwv. Groaning and trembling. Sept.) Cursed from the earth, &c. (11) Or, "more cursed than the ground," &c. V. 13-15. Either Cain proudly complained of the severity, with which he was to be punishV. 10-12. Thus God called upon Cain to ed; or, as the words more naturally signify, he reflect on the horrid nature and aggravated stated that his crime was too great to be par circumstances of his crime, and the vengeance doned. Thus he still manifested an unhumbled due to him, in order to awaken his remorse and impenitent, unbelieving heart. He considered alarm his fears.-Undeserved hatred and proud himself as an out-law, about to be left destitute revenge producing premeditated murder, while of God's providential protection, and driven to men were comparatively few in number, and a distance from his worshippers and ordinanprobably none had yet died; the murder of a ces, to spend his days in groans and terrors, till brother, in cruel disregard to their common some person should meet with him and kill him. parents, for no other cause than the excellency Behold here a finished picture of impenitent of his character, and the envy excited by the misery; what a contrast to the fifty-first Psalm!' favor which God had shown him; a malignant Fuller-But the Lord determined that Cain hatred of holiness, daring contempt of the should live, a monument and evidence of his Lord himself, and determined enmity to him; abhorrence of murder; so that he would severewere united in this one crime. (Note, 1 John ly punish any one who should slay him.-It is in 3:11,12.)-The justice and holiness of the great vain to inquire about the mark set upon Cain: Governor of the universe, render it so proper it was doubtless an indelible brand of infamy, for him to punish offenders, that they who suf- which would make him known to all who saw fer flagrant wrong, are often spoken of in him.-Adam and Eve had very many more Scripture, as loudly calling upon him to execute children than are mentioned in this brief narravengeance on their injurers. And, as he wit-tive; which was principally intended to record nesses the secret crimes which elude human a few important particulars, and to trace the justice; so those crimes themselves are repre-history, from the beginning to the time of Mosented, as demanding the punishment of the offenders from the Judge of all, "to whom vengeance belongs." Thus Abel's blood called, as with a loud voice, to the Lord to punish the murderer: and Cain's enormous crime exposed him to so awful and deserved a curse, that the very elements were ready to rise up in arms against him, as the Creator's instruments of vengeance; and the earth would withhold her ses. And if, as it is generally thought, Abel was murdered but a short time before the birth of Seth: the human race might be exceedingly increased in the space of a hundred and thirty years V. 16, 17. Cain seems entirely to have left the ordinances of God, the society of his wor shippers, and the places especially favored with the tokens of his presence. This might be B. C. 3800. Lamech. CHAPTER IV. 19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. and Irad begat Mehujael: and Mehujael || Adah and Zillah, Hear my voice, ye 20 And Adah bare Jabal: he was the father of such as 'dwell in tents, and of such as have cattle. 21 And his brother's name was Jubal: he was the father of all such as handle m the harp and organ. 22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 23 ¶ And Lamech said unto his wives, m 31:27. Job 21:12. Is. 5:12. *Heb. Lemech. i 2:24. Matt. 19:4-6,8. Am. 6:5. 4:4,5.† Heb. whetter. Heb. n Ex. 25:3. Num. 31:22. Deut. զ B. C. 26 And to Seth, to him also there was o Num. 23:18. Judg. 9:7. wound, &c. Or, I would slay p 15. Matt. 18:22. q 5:3,4. 1 Chr. 1:1. Luke 3:38. r 1-3,9,10,11. 55:6-8. Heb. Enosh. first by compulsion, in consequence of the curse V. 18-22. The sacred historian cursorily promised Seed. The mention of Abel, in this connexion, was an indication of her piety, as valuing pious Abel above all her children. V. 26. To call upon, &c.] Or, "to call themselves by the name of the LORD:" (Marg.) that is, some persons, by an open profession of true religion, began to protest against the prevailing impiety and wickedness of the world around them; to separate from the society of idolaters and irreligious persons; and to call on the LORD as his worshippers. PRACTICAL OBSERVATIONS. V. 1-7. The promises of God will surely be accomplished; but the appointed season must be wait ed for, and hasty expectations often end in bitter disappointments. An instance of worship accepted by our holy God, from any of our fallen race, should be a joyful and welcome sight to sinners: but his acceptance can only be obtained, in the way of his appointment; and unbelief, pride, and hypocrisy, are as ruinous as open ungodliness.-When we fail of success in our undertakings, or comfort in religious exercises; instead of yielding to discontent and envy, we should diligently search out and remove the sinful cause; for thus we may after warls succeed: but if we "give place to the devil," by harboring envy and resentment, we know not whither we may be hurried.-What fatal effects do we here behold of Adam's transV. 23, 24. Lamech appears to have been gression! What can we discern in Cain of the either suspicious of his wives, or desirous of divine image? Was he "very good?" On the obviating their apprehensions for his safety. It contrary, do not pride, anger, envy, lies, malseems plain that he was conscious of having ice, murder, enmity against God, and final many enemies, whose resentment he had pro- apostasy, the very image of Satan, mark his voked by injuries of one kind or other: whether whole character? for as divine truth, embrace 1 therefore he spake affirmatively, and acknowl-in faith, is the appointed means of our recoveredged that he had killed a man, though not his own brother; or interrogatively, “Have I killed a man to my hurt?" he evidently drew a comparison betwixt himself and his ancestor Cain, and flattered himself that he was much less criminal: while he seems to have abused the patience of God, in sparing Cain, into an encouragement to himself to expect impunity in sin, and to defy the vengeance of his adversaries. V. 25. Perhaps Eve had some intimation, that this son was to be the progenitor of the |