Verse-by-Verse Bible Commentary
Genesis 11:29

Clarke's Commentary

Verse Genesis 11:29. Milcah, the daughter of Haran — Many suppose Sarai and Iscah are the same person under two different names; but this is improbable, as Iscah is expressly said to be the daughter of Haran, and Sarai was the daughter of Terah, and half sister of Abram.

Bridgeway Bible Commentary

11:27-15:21 ABRAM’S ENTRY INTO THE PROMISED LAND

Abram obeys God’s call (11:27-12:9)

From the nations of the world God now chose one man through whom he would build a new nation, which, in turn, would be the means of bringing his blessing to the whole world (see 12:2-3). God’s chosen man, Abram (later called Abraham), lived originally in the idolatrous city of Ur in ancient Babylonia. Although others in his family worshipped idols (Joshua 24:2), Abram worshipped the one true God and obeyed him when told to move out of Ur. With his wife Sarai (later called Sarah), his father Terah, and his nephew Lot, he travelled north-west through the Mesopotamian valley to the town of Haran, where he settled temporarily (11:27-32; Acts 7:2-4).

Some time later Abram and Sarai, along with Lot, moved at God’s direction south into Canaan. Abram believed that God would give him a better dwelling place, even though he did not know exactly where he was to go. He believed also that God would make him the father of a great nation, even though his wife had not been able to have children (12:1-5; Hebrews 11:8-12). At that time the Canaanites lived in the land, but Abram firmly believed that one day his descendants would live there instead. He openly expressed his faith in God by building altars in the very places where the Canaanites were then living (6-9).

Coffman's Commentaries on the Bible

The following ancestors of the Messiah are given: SHEM, ARPACHSHAD, SHELAH, EBER, PELEG, REU, SERUG, NAHOR, TERAH, and ABRAM (ABRAHAM). A check with the genealogy given by Luke (Luke 3:34-36) conforms exactly to this with the exception that Cainan is introduced between Shelah and Arpachshad, suggesting that the whole list may be abbreviated.

• Genesis 11:27 provides the additional information that Terah had two other sons besides Abraham, i.e., Nahor (named after his uncle) and Haran, the father of Lot. This was probably given to explain the association of Lot with Abraham in subsequent chapters of Genesis. He apparently became, in fact, a kind of adopted son of Abraham, following the death of Haran in Ur of the Chaldees.

• Genesis 11:28-29 relates the marriages of Nahor who married the daughter of Haran, and that of Abraham who married Sarah (Sarai), the daughter of Terah (evidently by a second marriage), making her thus his sister, or half-sister. This explains other subsequent events mentioned in Genesis.

• Genesis 11:30 makes mention of the barrenness of Sarah.

• Genesis 11:31 says, "And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there."

There would appear to be frustration of some kind recorded here: "They went forth to go into the land of Canaan; and they came to Haran and dwelt there! What happened? Why did they not go where they started to go? We have no way of knowing. Some think that Terah, unwilling to leave the pagan culture of Ur completely out of his life, diverted the journey to Haran, where the culture of Ur was likewise entrenched. In any case, Abram was unable to leave Haran until Terah died. The call of God to Abram next to be related in Genesis 12, carried the specific that Abram should "leave his father's house, and his kindred"; and this seems to confirm the view that Terah had been the big hindrance at first. "Even, Terah, the father of Abraham and of Nahor … they served other gods" (Joshua 24:2). Leupold, following Luther, thought that Terah led the expedition out of Ur, but we see no need to accept this. Terah was an idolater, and his removal from Ur could very well have been for the purpose of frustrating any trip to Canaan whatever. Unger gives the following on the cultural and religious makeup of Ur and Haran: "When Abraham migrated from Ur, the city was idolatrous, given over to the worship of the moon deity Nannar and his consort Nin-Gal; a sacred area and a ziggurat were devoted to this idolatry … Nannar was also worshipped at Haran to which Terah migrated."Merrill F. Unger, op. cit., p. 54.

• Genesis 11:32 says, "The days of Terah were two hundred and five years, and Terah died in Haran."

We are including a special comment on this verse because of the alleged contradiction regarding the age of Terah and Abram's leaving Haran when he was 75 years of age (Acts 7:4). Genesis 11:26 says that Terah lived seventy years and begat Abram, Nahor, and Haran. Well, here is how you get the "contradiction." This means that Terah was 70 when Abram was born. Does it really say that? No! It merely affirms that all three of Terah's sons were born AFTER he was 70 years of age, and it gives no hint whatever that Abram was even born first, one of the pure assumptions due to the prominence given his name in Genesis, but that prominence might have been the sole reason for naming Abram first. Therefore, he might well have been the YOUNGEST son. Since Terah died at age 205, as this verse says, and, since Abraham was 75 when he left Haran (Acts 7:4), then Terah was 130 years old when Abraham was born. Anyone can add it up. Well, was not that after Terah was 70 years of age? Of course! And the fact of Haran's having died in Ur at an age not specified, the presumption must be that he was the one born some 55 years earlier when Terah was only 70, thus being the oldest son and the first to die. People who like to hunt for "contradictions" will have to find something better than this!

This brings a great division of Genesis to a close. Whereas, the previous chapters have dealt with universal events, or events concerned with the history of all the Adamic race, the following chapters will take up the narrative relative to the deeds and fortunes of the "Chosen Nation," the posterity of Abraham through whom a Messiah to redeem all men was promised.

Barnes' Notes on the Whole Bible

- Section X - Abraham

- XXXVI. The Father of Abram

27. לוט lôṭ, Lot, “veil;” verb: “cover.”

28. אוּר 'ûr, Ur, “light, flame.” כשׂדים kaśdı̂ym, Kasdim, Cardi, Kurds, Χαλδαῖοι Kaldaioi. כסד kesed, “gain?” Arabic. Ur Kasdim has been identified with Hur, now called Mugheir (the bitumened), a heap of ruins lying south of the Euphrates, nearly opposite its jucnction with the Shat el-Hie. Others place it at Edessa, now Orfa, a short way north of Carrhae.

29. שׂרי sāray, Sarai, “strife;” שׂרה śārâh “strive, rule.” מלכה mı̂lkâh Milkah, “counsel, queen;” verb: “counsel, reign.” יסכה yı̂s^ekâh, Jiskah, “one who spies, looks out.”

31. הרן hārān, Haran, “burnt place.” Χαῤῥαι Charran, Κάῤῥαι Karrai, 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.

This passage forms the commencement of the sixth document, as is indicated by the customary phrase, “These are the 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 the Hebrew letter פ (p) nor even the Hebrew letter ס (s) at its commencement, while he places the threefold פ (p), 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 Heber, and the other detailing his relations with the family out of which he was called.

God has not forsaken the fallen race. On the contrary, he has once and again held out to them a general invitation to return, with a promise of pardon and acceptance. Many of the descendants of Noah have already forsaken him, and he 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 day. Out of Adam’s three sons 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. Among 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 fullness of the Gentiles into the covenant of everlasting peace.

The history here given of the postdiluvians 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 Noah 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 his builders is parallel with the city-building and many inventions of the Cainites. The pedigree of Abram the tenth from Shem, stands over against the pedigree of Noah the tenth from Adam; and the paragraph now before us bears some resemblance to what precedes the personal history of Noah. All this tends to strengthen the impression 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 grandfathcr of Rebekah. Haran is the father of Lot the companion of Abram, of Milcah 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 Haran, taking no notice of Iskah. He seems, 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” Genesis 20:12.

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 Genesis 14:12, Genesis 14:16. If Sarai be Haran’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 persons are sometimes incidentally introduced in a history of facts, without any express connection with the course of the narrative, as Naamah 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 afterward expressly prohibited marriage with “the daughter of a father” Leviticus 18:9. And, lastly, the text does not state of Iskah, “This is Sarai,” which would accord with the manner of the sacred writer, and is actually done in the Targum of Pseudo-Jonathan.

Genesis 11:28

And Haran died in the presence of his father Terah. - There is reason to believe that Haran was the oldest son of Terah. Though mentioned in the third place, like Japheth the oldest son of Noah, yet, like Japheth, also, his descendants are recounted first. He is the father of Lot, Milkah, and Iskah. His brother Nahor marries his 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 until after the death of Haran. At all events, his three grandchildren, Lot, Milkah, and Iskah, were born before he commenced 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.

In Ur of the Kasdim. - 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 family name among his kindred Genesis 22:22, 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 Kushite. The ancient Babylonish language, Rawlinson (Chaldaea) finds to be a special 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 center 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 Aramaic, in which they addressed Nebuchadnezzar in the time of Daniel Daniel 1:4; Daniel 2:4. The Kaldin 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 the language and learning of the Kasdim Daniel 1:4; Daniel 5:11. 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 Monarchies) in the heap of ruins called Mugheir, “the bitumened.” 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 Haran. Orfa, the other supposed site of Ur, seems to be too near Haran. It is not above twenty or twenty-five miles distant, which would not be more than one day’s journey.

Genesis 11:29, Genesis 11:30

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 Milkah had begun to have a family; a circumstance which would render the barrenness of Sarai the more remarkable.

Genesis 11:31, Genesis 11:32

And Terah took Abram. - Terah takes the lead in this emigration, as the patriarch of the family. In the Samaritan Pentateuch Milkah is mentioned among the emigrants; and it is not improbable that Nahor and his family accompanied Terah, as we find them afterward at Haran, or the city of Nahor Genesis 24:10. “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 Kenaan. It was the design of Terah himself to settle in the land of Kenaan. The boundaries of this land are given in the table of nations Genesis 10:19. 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” Hebrews 11:8.

But Terah was influenced by other motives to put himself at the head of this movement. The death of Haran, his oldest son, loosened his attachment to the land of his birth. Besides, Abram and Sarai were no doubt especially 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 mind, and restoring in him the knowledge and worship of the true God. Hence, his desire to keep up his connection with Abram, who was called of God. Prayerful conversation with the true and living God, also, while it was fast waning in the land of the Kasdim, 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 acknowledged the true God. And in the land of Kenaan was Melkizedec, the king of Salem, and the priest of the Most High God. A priest implies a considerable body of true worshippers scattered over the country. Accordingly, the name of 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 Kenaan 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 Abram as the preparatory arrangements could be made. Now the promise to Abram was four hundred and thirty years before the exodus of the children of Israel out of Egypt Exodus 12:40. Of this long period his seed was to be a stranger in a land that was not theirs for four hundred years Genesis 15:13. Hence, it follows that Isaac, his seed, was born thirty years after the call of Abram. Now Abram was one hundred years old when Isaac was born, and consequently the call was given when he was seventy years of age - about five years before he entered the land of Kenaan Genesis 12:4. This whole calculation exactly agrees with the incidental statement of Paul to the Galatians Galatians 3:17 that the law was four hundred and thirty years after the covenant of promise. Terah was accordingly two hundred years old when he undertook the long journey to the land of Kenaan; for he died at two hundred and five, when Abram was seventy-five. Though proceeding by easy stages, the aged patriarch seems to have been exhausted by the length and the difficulty of the way. “They came to Haran and dwelt there.” Broken down with fatigue, he halts for a season at Haran 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 from the date of Abram’s call to leave his native land. “And Terah died in Haran.” 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 Haran 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 Haran. 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, Abram is placed first in the list of Terah’s sons, simply on account of his personal pre-eminence 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 them to his grown-up daughter Milkah; 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 Charran. Then came he out of the land of the Chaldeans and dwelt in Charran; and from thence, when his father was dead, he removed him into this land, wherein ye now dwell” Acts 7:2-4.

Smith's Bible Commentary

Chapter 11

Now in chapter eleven.

The whole earth was of one language, and one speech ( Genesis 11:1 ).

Probably Hebrew because in the earlier record of the book of Genesis, the names of the people were Hebrew names that have Hebrew meanings. And so the original language was perhaps the Hebrew language itself. "The whole earth was of one language, one speech."

And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Let us make brick, and burn them thoroughly ( Genesis 11:2-3 ).

Now this is an interesting thing because it shows that very early after the flood, they had brick kilns and rather than just building their houses out of rocks, they were advanced to the state of making bricks and putting them in the kiln, burning them thoroughly. So rather than just adobe kind of buildings, they were now using a mortar with a cured brick or a burned brick and they began to build, of course, the city of Nineveh, the city of Babylon, all began to be built in this period by Nimrod himself.

And so they said, Let us build a city and a tower, whose top may reach unto heaven; and let us make a name, lest we be scattered abroad upon the face of the whole eaRuth ( Genesis 11:4 ).

Now God's command was to actually fill the earth. It's an attempt to sort of countermand God's commandment. "Lest we be scattered abroad throughout all the earth." Let's join together. Let's just, you know, congregate in this area.

And the LORD came down to see the city and the tower, which the children of men builded ( Genesis 11:5 ).

Now again we're describing the activities of God in human terms as though God were coming down and looking things over. In reality, God is omnipresent. He was watching the thing the whole while.

The LORD said, Behold, the people is one, and they all have one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do ( Genesis 11:6 ).

The developing of this religious system. Now it is very possible that originally God placed the stars in the heavens for signs and that the Gospel is actually given in the Zodiac, the virgin, the lion. But as Satan has always taken the things of God and twisted them and perverted them, so from the original message that God had placed there in the heavens of His plan for the ages, that there was that perversion of it into what is the modern astrology, which began way back again in the Babylonian era here in Babel where they were going to build this tower as an observatory to observe the constellations and so forth at the sky. But it is quite possible that originally the Gospel was there indeed in the stars as far as the message of God to man.

Now it would seem that the Magi who came from the east to find the Christ child were reading correctly the heavens. "We have seen His star in the east, we've come to worship Him". And that they were reading truly the signs that God had placed there. Now the Bible says that God has placed the stars for signs and for seasons. And it is very possible that originally there was indeed the message of God in the stars but has been perverted, as I say, into the modern astrology. And the perversion began way back there where they began to look at the stars for the influence over their lives, rather than looking to God.

And so God in His Word puts down astrologers, stargazers, the monthly prognosticators, those who sought them to govern their lives by the influence of the stars upon them and so forth. And God really speaks out very heavily against that in the prophecy of Isaiah. But it is an ancient, ancient thing, the horoscopes and all. But as with so many things, it is possible that in the beginning it was pure and had a true message of God, but it has been perverted as time has gone on.

So God seeing this development said

Let us go down, and confound their language, that they may not understand one another's speech. And so the LORD scattered them abroad from thence upon the face of all the earth: and they left off building the city. Therefore its name was called Babel ( Genesis 11:7-9 );

Babel, whichever pronunciation you prefer. It really is a word that just sort of it was a word that was adapted because of what the sound sounded like. Just like the word "barbarian" is a word that was developed by the Greeks and the word "barbarian" in Greek literally is barbar. And anybody who didn't speak Greek was a barbar because your language sounded so funny. So anybody who didn't speak Greek, they just considered them uncultured, you know; they're barbar. It just means that they talk some other language rather than the cultured Greek.

And so from that we get the word "barbarian" but it originally was just a, you know, just a sound that they made, unintelligible sound by which they were sort of mimicking any language other than Greek. It's barbar, oh; he's a barbar. And so this "Babel" is the same thing. It's a mimicking of a sound that was not understood. Babel just is somewhat like the barbar. Babel. It's just "I don't understand what you're saying". What do you mean "ba-ba"? And so the word has come to mean confusion, lack of understanding. And so they called the name of the place Babel.

because the LORD did there confound or confuse the languages of all the earth: and from thence did the LORD scatter them abroad upon the face of all the eaRuth ( Genesis 11:9 ).

And so at this point, the people who were speaking. Of course this was a tremendous miracle indeed, the development of all of these languages. Now the interesting thing about languages is that many times we think of the English language because we grew up with it, you know, it's such an excellent language in communicating ideas. And we think, you know, people who are living in say, primitive cultures, in stone age cultures surely they must have a primitive form of language. Ours must surely be a highly cultured form of language, the English language. And they must have very primitive language, but it is an interesting thing that many of the primitive cultures have the most complex languages, highly complex languages, much more so than English. And thus, there is great difficulty in translating into many of these languages of primitive people.

You think, oh, it would be easy to translate, you know, "The man went to church." But some of these primitive cultures have so many words for "man". So you'd have to know if the man was one that you knew well, or you knew slightly because they have one word for man that you know well, and another one for a man that you know slightly. Then you'd have to know whether you like the man or not. And then you'd have to know whether or not you respected him. And actually they have maybe twenty different words for "man." So you'd have to know all kinds of things about this man before you know which word would fit the text or the translation.

Now the word "he went," did he go once in his life? Or did he go occasionally? Was it something that he was accustomed to doing? Or something that was rare for him to do? And so even in the verb you have so many different words that would describe it, that you get into the translation and really you want to throw up your hands and quit because these languages are so many times so much more complex.

I have a friend who was translating the gospel of Mark into the Choco dialect in Panama and he came to the place where he was working with his translating helper, and he came to the place where Jesus spit in the ground and made mud and put it in the blind man's eyes and told him to go to the pool of Siloam and wash it out. So in translating this word "spit" the native said, But how did he spit? You know there's many different ways to spit. Well, we only have one English word but the Choco Indian has so many different words.

You have a different way of spitting and of course how do you know which word it is? We don't know what word it is. And because you know they have so many different words he said, "Well", he said, "did he hock and spit? Or did he pick up-did he pick up the dirt in his hand and just spit and mix it up? Or did he spit on the ground and mix it up? Or did he put the dirt in his eye and spit in his eye and mix it up?" And he would have a different word for each action. Oh, we don't know what Jesus did, but this development of language.

Now it is interesting that man has in any and every culture, no matter how primitive, highly complex method of communicating of ideas, and I don't care how primitive or ignorant that particular culture may be. Their languages are highly developed in the ability to communicate their ideas, whether they do it through grunts, through a singsong, or whatever. They are able to communicate their ideas no matter how primitive their culture.

This certainly is something that separates man from the animal kingdom. There is nothing in the animal kingdom that even approximates a complex form of communication of ideas. But yet in the most primitive culture of man, and in every culture of man, there is a language communication. So this was the beginning of the separation of languages.

Now after the separation into the basic language groups, there of course have become modifications even within the same language or generalized language. We find the romance languages and similarities between the Spanish and the Portuguese and the Italian and the French. We find that there is certain similarity between the German and the Scandinavian. We find that English is a language that has borrowed much from Latin and from Greek.

So there have been developed languages from the basic language system, but God divided their languages. And instantly they no doubt got together in groups that they could communicate to, family groups and so forth where they could communicate to each other, but it caused the division and the separation. And that spreading out then into the world and scattering abroad upon the face of the earth as is described.

Now we're going to zero in down to Abraham because that's where our story must move.

So these are the generations of Shem ( Genesis 11:10 ):

Getting now again a repetition of the generations of Seth, Shem, but moving definitely just down towards Abraham.

He was a hundred years old, and he begat Arphaxad two years after the flood: he lived after he begat Arphaxad five hundred years, and he begat sons and daughters ( Genesis 11:10-11 ).

So he lived to be about six hundred years old approximately.

Arphaxad lived five, thirty-five years, and begat Salah ( Genesis 11:12 ):

And we get, he begat Eber and we follow down to Abraham, and actually that's the one where we're coming to, so let's go on to verse twenty-six.

Terah lived seventy years, and he begat Abram, Nahor, and Haran ( Genesis 11:26 ).

Now whether or not this is the order in which they were born, we do not know. Whether or not you know how old was Terah when Abraham was born, we don't know. Maybe he was the third son. We have no way of knowing but he lived seventy years and he had these three sons, Abram, Nahor and Haran. Now he lived after that for many years also.

Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. And Abram and Nahor took them wives ( Genesis 11:27-29 ):

So their brother Haran died early having married and born one son, Lot. Actually he bore some daughters, too. And they took wives and

the name of Abram's wife was Sarai; and the name of Nahor's wife was Milcah, for she was also the daughter of Haran ( Genesis 11:29 ),

So he married his niece.

the father of Milcah, and the father of Iscah. But Sarai was barren; and she had no child. And Terah took Abram his son, and Lot the son of Haran ( Genesis 11:29-31 )

So with Haran dead, Lot being his son, Abraham sort of adopted Lot because Abraham did not have any sons of his own. So he sort of adopted Lot and Lot became a journeyer with Abraham.

But they altogether went from the Ur of the Chaldees ( Genesis 11:31 ),

Now it was in the Ur of the Chaldees, in this area where this false religious systems, the Pantheism and Polytheism and all began to develop and the perverted religious systems, and so they left the Ur of the Chaldees.

to go to the land of Canaan; and they came to Haran, and dwelt there ( Genesis 11:31 ).

Now the fact that they all left to go to Canaan means that in the beginning, it could be that Abraham's father also received the call of God to leave and get out of this area that had begun to become religiously polluted and to come into a whole new area. But Terah, they came as far as Haran and there they dwelt.

And the days of Terah were two hundred and five years: and Terah died in Haran ( Genesis 11:32 ).

Now there is a seeming contradiction of scripture here when you get in the New Testament and Stephen is talking about Abraham being called of God to leave the Ur of the Chaldees and to go to Israel, how that after he said Terah died, Abraham then went on to Canaan. But when you start putting the ages together, you find that Abraham actually left, if Terah lived to be two hundred and five years old, then he was seven years old when Abraham was born then, and Abraham was seventy-five when he left. The seventy-five and the seventy makes a hundred and forty-five years, and yet he lived to be two hundred and five years old. So you have a discrepancy in mathematics here. So what is the solution or what is the answer?

There are a couple possible suggestions. Number one, Abraham may not have been the firstborn son. They may not be listed in the order of their births but in the order of precedence of their son, and Abraham could have been born many years after. In other words, seventy years and maybe Haran was born when he was seventy years old. And it doesn't give his age at the time of Abraham's birth. That's one possibility. So that Abraham was sort of a late child and that indeed by the time he was seventy-five his father was two hundred and five years old, very possible.

Another possibility is that Stephen is talking in sort of a spiritual sense that he died. You remember one day a young fellow came to Jesus and said, "I'll follow you but allow me first to go bury my father". And Jesus said, "Let the dead bury the dead. Come and follow Me" ( Matthew 8:21-22 ). Now the "let me first bury my father" was a common term. It didn't mean that his father was dead. It isn't that Jesus is showing a disrespect for a father who had died, but it is a term whereby a person was saying "I don't want to do it now. I want to wait until my father dies". It's just a term of procrastination or putting something off until later. I want to do it later. Wait till my father dies. Your father can be alive and healthy. He may be good for another fifty, sixty years. But it was a term of procrastination, a common term of procrastination.

Now knowing the use of Jesus in this term in the ideas that were given by it, it could be that Stephen is using it in the same sense and that Terah, when they came to Haran, died spiritually because Terah began to actually apostatize and became also a worshipper of false gods. So it could be that he's referring to the spiritual death of Terah when he turned to spiritual apostasy. And it was at that point, when Terah spiritually was dead unto God, that Abraham realized he had to make his journey alone. And he took off with his -with Lot and the servants and so forth, and his wife Sarah. And they began then to journey onto the land that God had promised to show him.

Actually going from the area of the Ur of the Chaldees going to Haran, they were going about six hundred miles northwest. It was about four hundred miles from Haran, down to the land of Canaan to the area of Shechem where he was ultimately to end up. But Abraham started off journeying in obedience to God from the Ur of the Chaldees. They stopped with his father. It could be that his dad said "hey, this is good. Let's settle here. Let's settle in this area. It's nice, you know, it's productive and all".

Let's settle here and there was a spiritual death of Terah to the call of God and awareness of God or the spiritual death. And Stephen could be referring to that when Terah died, then that spiritual death, Abraham realized that he had to leave now his father and that family and journey on by himself to the land that God had promised to show him.

So don't cast off your faith because of a bit of mathematics here. There are possible explanations for and which one is correct, of course, we don't know.

Chapter 12

Now the LORD had said unto Abram, Get thee out of thy country, and from thy family ( Genesis 12:1 ),

So Abraham really wasn't totally obedient at this point. And this to me is interesting, because Abraham is always held as the model of faith in the New Testament, the model of a man who believed and trusted God. He's the prime example of the man who believes. And so many times when we read about faith and the exploits of faith, we think, "But I'm so weak and I've blown it so many times, surely I can't do it". It's good to know that Abraham wasn't perfect nor was his faith perfect. It's good to know that you don't have to be perfect and your faith doesn't have to be perfect for God to honor you.

So God said, "Get away from your family". He took his dad with him from the Ur of the Chaldees to Haran. That was an incomplete obedience. Stopping at Haran was incomplete obedience to God. So even men noted as men of faith have their moments. And just because you slipped back and have your moments doesn't mean that God won't honor you and honor your faith, or that God doesn't love you and wants to still work in a powerful way in your life, just because you blow it and you stop at Haran. It doesn't mean that the call of God is going to be removed and there's no chance for you to go on and fulfill that which God has laid upon your life and your heart to do.

Many people have stopped at Haran, but the time came for him to move on, which he did. Maybe the time has come for you to move on from your Haran. "The Lord said, Get thee out of thy country, from thy father's family."

from your father's house, to a land that I will show you ( Genesis 12:1 ):

So by the very virtue of the fact that Terah went with him, it could be the old man was saying, "Oh no, don't leave. I want to go with you, son". Or it could be Abraham was saying, "Okay, dad, all right", you know. And he could have been weak in this area. But then his dad began to drag him down and slow him down, until his father died spiritually following after the pagan practices, and Abraham moved on.

I will make of thee [God said] a great nation ( Genesis 12:2 ),

Now God is establishing covenant with Abraham. "Get away from your family, your father's house, to a land that I will show you. I'll make you a great nation".

I will bless you, I will make thy name great; and thou shalt be a blessing ( Genesis 12:2 ):

All of these promises God fulfilled to Abraham. He made of him a great nation. God has blessed him and made the name of Abraham great. It's honored and respected. "And thou shalt be a blessing."

And I will bless them that bless thee, and curse them that curse thee: and in thee shall all the families of the earth be blessed ( Genesis 12:3 ).

And from that is the promise that the Messiah would come from Abraham. "In thee all the families of the earth." Not just the Jews but all the families of the earth will be blessed from Abraham's progeny, even Jesus Christ.

So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy-five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go to the land of Canaan; and into the land of Canaan they came ( Genesis 12:4-5 ).

Four hundred-mile journey, which in those days, with all of the animals and everything else, must have taken quite a long time indeed.

And Abram passed through the land unto the place of Shechem, unto the plain of Moreh. And the Canaanites [or the descendants or Canaan] were then in the land. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there he built an altar unto the LORD, who appeared unto him ( Genesis 12:6-7 ).

Now the promise of giving the land to Abraham's seed at this point would also include the Palestinians, because the Arabs also were descendants of Abraham through Ishmael. So at this point, the land is promised not just to the Jews but also to thy seed, which would include the Arabs, Palestinians. But later on, when God repeats it to Jacob, it excludes the Arabs.

And he removed from thence unto a mountain on the east of Bethel, and he pitched his tent, having Bethel on the west, and Hai [or Ai] on the east ( Genesis 12:8 ):

Now when Joshua came in later to conquer the land, he came up from Jericho and conquered Ai and then onto Bethel. Abraham now has a favorite spot there near Bethel in between Bethel and Ai. It's the highest part of the land in that particular area. It gives you just a fabulous view. It's about ten miles north of Jerusalem and about twenty miles or so from Shechem. But from there you can see down into the Jordan valley, you can see up towards the area of Samaria, you can see Jerusalem and the area south. You can look over towards the Mediterranean. It just is a beautiful vantage-point in that mountainous area between Bethel and Ai. And when Abraham came to this area, he built an altar. "And the LORD appeared unto Abram, and said, Unto thy seed I give this land."

he built an altar unto the LORD, and called on the name of the LORD. And Abram journeyed, going on down now to the south. And there was a famine in the land: so Abram went down into Egypt to sojourn there; for the famine was grievous in the land ( Genesis 12:8-10 ).

So there was a drought in the-of course, he went on south towards Beersheba. There is always a drought down there. The place is really dry. It's 'deserty'.

And it came to pass, when he was come near to Egypt, that he said to Sarai his wife ( Genesis 12:11 ),

Now here's our great man of faith, our example.

Behold now, I know that you are a beautiful woman to look upon ( Genesis 12:11 ):

Hey, that's saying a lot to your wife when she's sixty-five years old. But because of the longevity, at sixty-five you were still really, you know, in your prime of youth in a sense of beauty. Abraham lived to be over one hundred and sixty. So at sixty-five you're really not that old yet in those times. But it does, you know, when you think of sixty-five years old and talking about her great beauty, it does sound to be very interesting. "I know that you are a beautiful woman to look upon."

Therefore when it comes to pass, when the Egyptians will see you, they will say, This is his wife: and they will kill me, and keep you alive ( Genesis 12:12 ).

They'll take you into their harem. Now this was a common practice among the Egyptian kings is to just, if a man, if he saw a beautiful woman, he'd kill her husband and take her as his wife. And so he said,

I pray that you'll tell them that you are my sister: that it might be well with me for thy sake; and my soul shall live because of thee ( Genesis 12:13 ).

Hey, this is our great man of faith, Abraham. You see, even great men of faith have their weaknesses and their moments. Now that encourages me for some silly reason because I also have my moments of weaknesses. But I have the concept that when I get weak, God just says, "All right, that's it. You had your chance". You know, wipe out, but not so. God continued to honor Abraham. God continued to bless Abraham. He wasn't perfect.

God doesn't use perfect people because they don't exist. So don't worry that you're not perfect. Don't think that God is going to reject you because you're not perfect. Don't think that God can't use you because you're not perfect. God blessed Abraham. God used Abraham though he had his lapses of faith, just like we have our lapses of faith.

So it came to pass, that, when Abram was come to Egypt, the Egyptians beheld the woman that she was very beautiful. And the princes also of Pharaoh saw her, and they commended her before the Pharaoh: and the woman was taken into the Pharaoh's house. And he entreated Abram [or he treated Abraham] well for her sake: and he had sheep, and oxen, and asses, and menservants, maidservants, she asses, camels. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife. And the Pharaoh called Abram, and said, What have you done to me? Why didn't you tell me that she was your wife? Why did you say, She is my sister? I might have taken her to be my wife: now behold your wife, take her, go your way. And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had ( Genesis 12:14-20 ).

So he came under then a special protective edict of the Pharaoh so that he would not fall prey to the men in order that they might take Sarai his wife.

So an introduction now to Abraham. We're beginning now to follow and we will from now on follow Abraham as we come on down towards Christ, as the Bible now is the developing of the nation and from the nation the coming forth of the Savior of the world.

So next week we'll continue on beginning with chapter thirteen. Shall we stand? God bless you and enrich your heart and your mind in the things of the Spirit, giving you understanding of His Word. And may God increase your faith and your knowledge and understanding of Him. God go with you and bless you and watch over you and keep you in all your ways, strengthening you and ministering to you through His love. In Jesus' name. "

Dr. Constable's Expository Notes

Abram’s ancestors 11:27-32

"The function of this genealogy is not so much to connect Abraham with the preceding events, as the previous genealogies have done, but to provide the reader with the necessary background for understanding the events in the life of Abraham. The list includes eight names. All the individuals named are relevant for understanding the events of the following narrative except ’Iscah’ (Genesis 11:29). The inclusion of this otherwise insignificant name in the list suggests that the author is seeking to achieve a specific number of names. Thus far in the Book of Genesis, the author has followed a pattern of listing ten names between important individuals in the narrative. In this short list only eight names are given, hence if we are expecting ten names, the number of individuals in this list appears to be short by two names. By listing only eight names, the author leaves the reader uncertain who the ninth and, more importantly, the tenth name will be. It is only as the narrative unfolds that the ninth and tenth names are shown to be the two sons of Abraham, ’Ishmael’ (Genesis 16:15) and ’Isaac’ (Genesis 21:3)." [Note: Sailhamer, "Genesis," p. 109.]

Abram evidently grew up in the city of Ur. A few scholars believe that the Ur in view was located just east of Haran, near the top of the Fertile Crescent. [Note: E.g., Beitzel, pp. 80-81.] However most hold that it was the Ur in southern Mesopotamia. Since the Chaldeans later lived in southern Mesopotamia, this seems to be the correct site.

"Ur is well known as an important center in the land of Sumer; it reached its zenith under the kings of the third dynasty of Ur, who around 2060-1950 B.C. [Abram was born ca. 2166 B.C.] revived for the last time the ancient cultural traditions of the Sumerians. The names of several of Abram’s relatives are also the names of known cities: . . . Terah . . . Nahor . . . Serug . . . Haran . . . and Laban the Aramean, Jacob’s father-in-law, was from the city Haran in Paddan-aram. All these are places around the river Balih in northern Mesopotamia. Haran and Nahor are often mentioned in the Mari documents of the eighteenth century B.C., and cities named Tell-terah and Serug are known from later Assyrian sources." [Note: The Macmillan Bible Atlas, p. 28.]

A later writer probably added the reference to the Chaldeans in Genesis 11:28 since the Chaldeans did not enter Babylonia until about 1,000 B.C. [Note: Wenham, Genesis 1-15, p. 272; Mathews, 11:27-50:26, p. 100.]

"The movement between Ur and Haran becomes easy to understand when we recall that Ur was the greatest commercial capital that the world had yet seen . . . ." [Note: W. F. Albright, "Abram the Hebrew: A New Archaeological Interpretation," Bulletin of the American Schools of Oriental Research 163 (October 1961):44. See The Macmillan Bible Atlas, map 25.]

God first called Abram to leave his home when the patriarch still lived in Ur (Genesis 12:1-3; cf. Genesis 15:7; Nehemiah 9:7; Acts 7:2). Abram’s family members were polytheists (Joshua 24:2).

"Several of Abram’s relations have names that suggest adherence to lunar worship (cf. Sarah, Milcah, Laban), a cult that was prominent in Ur and Harran [sic Haran]." [Note: Wenham, Genesis 1-15, p. 252. Cf. Joshua 24:2.]

Abram married his half-sister, Sarai, which was not contrary to God’s will at this early date in history (cf. Leviticus 18:9; Leviticus 20:17; Deuteronomy 27:22). Endogamy is the practice of marrying within a family group. God’s call was pure grace; there is no evidence in the text that God chose Abram because he merited favor. God was beginning to form a family of faithful followers for Himself. He called them to leave this urban center in trust and obedience. Abram’s exodus from his homeland and Israel’s exodus from Egypt were two key events in the formation of national Israel.

Abram’s family stayed in Haran for some time (Genesis 11:31-32).

"The difference between Terah and Abraham was one thing only: a response of faith to God’s call." [Note: George Van Pelt Campbell, "Refusing God’s Blessing: An Exposition of Genesis 11:27-32," Bibliotheca Sacra 165:659 (July-September 2008):282.]

When the patriarch Terah died, Abram continued his trek toward Canaan in obedience to God’s call.

"Like Nuzi, Haran was also part of the Hurrian Mitanni Empire whilst the Hurrians were at the height of their power, so that the tablets discovered at Nuzi would also reflect the way of life in Haran. In this manner, scholars have ascertained from a careful study of the Nuzi tablets that they are very helpful in explaining many of the Biblical episodes relating to the Patriarchs, which had hitherto been somewhat puzzling.

"Although the Bible indicates that Abram eventually left Haran (Genesis 12:4), the Patriarchs nevertheless kept in close contact with that city. Abram sent his servant back to Aram-naharaim, the region in which Haran was situated, in order to find a wife for his son Isaac (Genesis 24:2-10). Isaac later told his younger son Jacob to flee to his uncle Laban in Haran, in order to escape the wrath of his brother Esau, whom he had tricked out of his birthright blessing (Genesis 27:43). Jacob indeed fled to Haran, subsequently marrying there his cousins Leah and Rachel (Genesis 29:1-30).

"The influence of Hurrian society on the Patriarchs was undoubtedly very strong, not only because of the origins of Abram in Mesopotamia, but also because all the Patriarchs maintained contact with the area. This is borne out by the fact that many of the incidents in the Biblical narratives relating to the Patriarchs in reality reflect Hurrian social and legal customs, and prove beyond reasonable doubt that the Patriarchal way of life had its roots in Hurrian society." [Note: Stuart West, "The Nuzi Tablets," Bible and Spade 10:3-4 (Summer-Autumn 1981):66.]

Archaeologists have dated the Nuzi tablets four or five hundred years after the patriarchs, but they reflect customs that had been prevalent for centuries. [Note: See M. J. Selman, "The Social Environment of the Patriarchs," Tyndale Bulletin 27 (1976):114-36.] We should be careful not to overemphasize the influence of Hurrian civilization, however. [Note: Ephraim Speiser did this in his commentary on Genesis.]

"In the period (the first part of the Middle Bronze Age [ca. 2000-1750 B.C.]) Palestine was receiving an infusion of population as semi-nomadic groups infiltrated the land. . . .

"That these newcomers were ’Amorites,’ of the same Northwest-Semitic stock as those whom we have met in Mesopotamia, can scarcely be doubted. Their names, so far as these are known, point unanimously in that direction. Their mode of life is splendidly illustrated by the Tale of Sinuhe, but especially by the stories of Genesis-for it is difficult to escape the conclusion that the migration of Israel’s ancestors was a part of this very movement. These people brought to Palestine no fundamental ethnic change, for they were of the same general Northwest-Semitic stock as were the Canaanites." [Note: Bright, pp. 48-49.]

Gill's Exposition of the Whole Bible

And Abram and Nahor took them wives,.... Very probably after the death of their elder brother Haran, whose daughters they married, at least one of them did, and some think both;

the name of Abraham's wife was Sarai: it is not said whose daughter she was, unless she is the same with Iscah, the daughter of Haran, and so had two names, Iscah her name before marriage, Sarai after it, Abram calling her "my mistress", as "Sarai" signifies, as she called him my lord: so the Targum of Jonathan, Iscah, this is Sarai; in like manner Jarchi, Baal Hatturim, and other Jewish writers f, take them to be the same; but according to Genesis 20:12 Sarai should be the daughter of Terah, the father of Abraham, by another woman; and so the Arabic writers g say,

"the mother of Abraham died, whose name was Juna; and Terah married another wife, whose name was Lahazib; she bore him Sarah, whom Abraham afterwards married:''

[and] the name of Nahor's wife Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah: so that Nahor married his brother's daughter, which sort of marriage was then allowed of, as formerly that of own brothers and sisters, but afterwards was strictly forbidden in the Levitical law: this account is given of Nahor's wife, as Aben Ezra observes, to show the pedigree of Rebekah, Rachel, and Leah: some think, as before observed, that Abram married the other daughter of his brother Haran, Iscah, and that she is the same with Sarai; and indeed, without supposing that, it is difficult to conceive for what reason this should be observed, that Haran, the father of Milcah, was also the father of Iscah; and if Sarai is not Iscah, no account is given by Moses of her descent, which may seem strange; and it can hardly be thought he would omit it, when it must be so agreeable to his people to know from whom they descended, both by the father's and mother's side.

f Bereshit Rabba, sect. 38. fol. 33. 3. 4. g Ut supra, (Elmacinus, p. 31. Patricides, p. 17.) apud Hottinger. p. 281.

Henry's Complete Commentary on the Bible

      27 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.   28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.   29 And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.   30 But 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 in law, his son Abram's wife; and they went forth with them from Ur, of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.   32 And the days of Terah were two hundred and five years: and Terah died in Haran.

      Here begins the story of Abram, whose name is famous, henceforward, in both Testaments. We have here,

      I. His country: Ur of the Chaldees. This was the land of his nativity, an idolatrous country, where even the children of Eber themselves had degenerated. Note, Those who are, through grace, heirs of the land of promise, ought to remember what was the land of their nativity, what was their corrupt and sinful state by nature, the rock out of which they were hewn.

      II. His relations, mentioned for his sake, and because of their interest in the following story. 1. His father was Terah, of whom it is said (Joshua 24:2) that he served other gods, on the other side of the flood, so early did idolatry gain footing in the world, and so hard is it even for those that have some good principles to swim against the stream. Though it is said (Genesis 11:26; Genesis 11:26) that when Terah was seventy years old he begat Abram, Nahor, and Haran (which seems to tell us that Abram was the eldest son of Terah, and was born in his seventieth year), yet, by comparing Genesis 11:32; Genesis 11:32, which makes Terah to die in his 205th year, with Acts 7:4 (where it is said that he was but seventy-five years old when he removed from Haran), it appears that he was born in the 130th year of Terah, and probably was his youngest son; for, in God's choices, the last are often first and the first last. We have, 2. Some account of his brethren. (1.) Nahor, out of whose family both Isaac and Jacob had their wives. (2.) Haran, the father of Lot, of whom it is here said (Genesis 11:28; Genesis 11:28) that he died before his father Terah. Note, Children cannot be sure that they shall survive their parents; for death does not go by seniority, taking the eldest first. The shadow of death is without any order,Job 10:22. It is likewise said that he died in Ur of the Chaldees, before the happy removal of the family out of that idolatrous country. Note, It concerns us to hasten out of our natural state, lest death surprise us in it. 3. His wife was Sarai, who some think, was the same with Iscah, the daughter of Haran. Abram himself says of her that she was the daughter of his father, but not the daughter of his mother, Genesis 20:12; Genesis 20:12. She was ten years younger than Abram.

      III. His departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God, of which we shall read more, Genesis 12:1-20; Genesis 12:1-20, c. This chapter leaves them in Haran, or Charran, a place about mid-way between Ur and Canaan, where they dwelt till Terah's head was laid, probably because the old man was unable, through the infirmities of age, to proceed in his journey. Many reach to Charran, and yet fall short of Canaan they are not far from the kingdom of God, and yet never come thither.

Kelly Commentary on Books of the Bible

There is one characteristic of divine revelation to which attention may be profitably called as a starting point. We have to do with facts. The Bible alone is a revelation of facts, and, we can add (not from the Old Testament, but from the New), of a person. This is of immense importance. In all pretended revelations it is not so. They give you notions ideas; they can furnish nothing better, and very often nothing worse. But they cannot produce facts, for they have none. They may indulge in speculations of the mind, or visions of the imagination a substitute for what is real, and a cheat of the enemy. God, and God alone, can communicate the truth. Thus it is that whether it be the Old Testament or New, one half (speaking now in a general way) consists of history. Undoubtedly there is teaching of the Spirit of God founded on the facts of revelation. In the New Testament these unfoldings have the profoundest character, but everywhere they are divine; for there is no difference, whether it be the Old or the New, in the absolutely divine character of the written word. But still it is well to take note that we have thus a grand basis of things as they really are a divine communication to us of facts of the utmost moment, and, at the same time, of the deepest interest to the children of God. In this too God's own glory is brought before us, and so much the more because there is not the smallest effort. The simple statement of the facts is that which is worthy of God.

Take, for instance, the way in which the book of Genesis opens. If man had been writing it, if he had attempted to give that which pretended to be a revelation, we could understand a flourish of trumpets, pompous prolegomena, some elaborate means or other of setting forth who and what God is, an attempt by fancy to project His image out of man's mind, or by subtle à priori reasoning to justify all that might follow. The highest, the holiest, the only suitable way, once it is laid before us, evidently is what God Himself has employed in His word. "In the beginning God created the heavens and the earth." Not only is the method the most worthy, but the truth with which the book opens is one that nobody ever did really discover before it was revealed. You cannot, as a rule, anticipate facts; you cannot discern the truth beforehand. You may form opinions; but for the truth, and even for such facts as the world's history before man had an existence in it facts as to which there can be no testimony from the creature on the earth, we find the need of His word who knew and wrought all from the beginning. But God does communicate in such a way as at once meets the heart, and mind, and conscience. Man feels that this is exactly what is appropriate to God.

So here God states the great truth of creation; for what is more important, short of redemption, always excepting the manifestation of the person of the Lord Jesus Christ, the Son of God? Creation and redemption bear witness to His glory, instead of communicating aught of His own dignity. But short of Christ's person and work, there is nothing more characteristic of God than creation. And in the manner in which creation is here presented what unspeakable grandeur! all the more because of the chaste simplicity of the style and words. How suited to the true God, who perfectly knew the truth and would make it known to man!

"In the beginning God created." In the beginning matter did not co-exist with God. I warn every person solemnly against a notion found in both ancient and modern times, that there was in the beginning a quantity of what may be called crude matter for God to work on. Another notion still more general, and only less gross, though certainly not so serious in what it involves, is that God created matter in the beginning according to verse 2, in a state of confusion or "chaos," as men say. But this is not the meaning of verses 1 and 2. I have no hesitation in saying that it is a mistaken interpretation, however prevalent. Nor indeed is such dealing according to the revealed nature of God. Where is anything like it in all the known ways of God? That either matter existed crude or God created it in disorder has not, I believe, the smallest foundation in the word of God. What scripture gives here or elsewhere seems to me altogether at variance with such a thought. The introductory declarations of Genesis are altogether in unison with the glory of God Himself, and with His character; more than that, they are in perfect harmony with itself. There is no statement, from beginning to end of scripture, as far as I am aware, which in the smallest degree modifies or takes away from the force of the words with which the Bible opens "In the beginning God created the heaven and the earth."

Some have found a difficulty (which I simply touch on in passing) from the conjunction with which verse 2 commences. They have conceived that, coupling the second verse with the first, it suggests the notion that when God created the earth it was in the state described in the second verse. Now not only is it not too strong to deny that there is the least ground for such an inference, but one may go farther and affirm that the simplest and surest means of guarding against it, according to the style of the writer, and indeed propriety of language, was afforded by here inserting the word "and." In short, if the word had not been here, it might have been supposed that the writer meant us to conclude that the original condition of the earth was the shapeless mass of confusion which verse 2 describes with such terse and graphic brevity. But, as it is, scripture means nothing of the sort. We have first the great announcement that in the beginning God created the heaven and the earth. There is next the associated fact of an utter desolation which befell not the heavens, but the earth. The insertion of the substantive verb, as has been remarked, expresses no doubt a condition past as compared with what follows, but pointedly not said to be contemporaneous with what preceded, as would have been implied in its omission; but what interval lay between, or why such a desolation ensued, is not stated. For God passes rapidly over the early account and history of the globe I might almost say, hastening to that condition of the earth in which it was to be made the habitation of mankind; whereon also God was to display His moral dealings, and finally His own Son, with the fruitful consequences of that stupendous event, whether in rejection or in redemption.

Had the copulative not been here, the first verse might have been regarded as a kind of summary of the chapter. Its insertion forbids the thought, and to speak plainly, convicts those who so understand it either of ignorance, or at the least of inattention. Not only the Hebrew idiom forbids it, but our own, and no doubt every other language. The first verse is not a summary. When a compendious statement of what follows is intended, the "and" is never put. This you can, if you will, verify in various occasions where scripture furnishes examples of the summary; as, for instance, in the beginning of Genesis 5:1-32, "This is the book of the generations of Adam." There it is plain that the writer gives a summary. But there is no word coupling the introductory statement of verse 1 with what follows. "This is the book of the generations of Adam. In the day that God created man." It is not "And in the day." The copulative would render it improper, and impossible to bear the character of a general introduction. For a summary gives in a few words that which is opened out afterwards; whereas the conjunction "and" introduced in the second verse excludes necessarily all notion of a summary here. It is another statement added to what had just preceded, and by the Hebrew idiom not connected with it in time.

First of all there was the creation by God both of the heavens and of the earth. Then we have the further fact stated of the state into which the earth was plunged to which it was reduced. Why this was, how it was, God has not here explained. It was not necessary nor wise to reveal it by Moses. If man can discover such facts by other means, be it so. They have no small interest; but men are apt to be hasty and short-sighted. I advise none to embark too confidently in the pursuit of such studies. Those who enter on them had better be cautious, and well weigh alleged facts, and above all their own conclusions, or those of other men. But the perfectness of scripture is, I am bold to say, unimpeachable. The truth affirmed by Moses remains in all its majesty and simplicity withal.

In the beginning God created everything the heavens and the earth. Then the earth is described as void and waste, and (not as succeeding, but accompanying it) darkness upon the face of the deep, contemporaneously with which the Spirit of God broods upon the face of the waters. All this is an added account. The real and only force of the "and" is another fact; not at all as if it implied that the first and second verses spoke of the same time, any more than they decide the question of the length of the interval. The phraseology employed perfectly agrees with and confirms the analogy of revelation, that the first verse speaks of an original condition which God was pleased to bring into being; the second, of a desolation afterwards brought in; but how long the first lasted what changes may have intervened, when or by what means the ruin came to pass, is not the subject-matter of the inspired record, but open to the ways and means of human research, if indeed man has sufficient facts on which to ground a sure conclusion. It is false that scripture does not leave room for his investigation.

We saw at the close of verse 2 the introduction of the Spirit of God on the scene. "The Spirit of God moved upon the face of the waters." He appears most consistently and in season, when man's earth is about to be brought before us. In the previous description, which had not to do with man, there was silence about the Spirit of God; but, as the divine wisdom is shown inProverbs 8:1-36; Proverbs 8:1-36 to rejoice in the habitable parts of the earth, so the Spirit of God is always brought before us as the immediate agent in the Deity whenever man is to be introduced. Hence, therefore, as closing all the previous state of things, where man was not spoken of, preparing the way for the Adamic earth, the Spirit of God is seen brooding upon the face of the waters.

Now comes the first mention of evening and morning, and of days. Let me particularly ask those who have not duly considered the matter to weigh God's word. The first and second verses make allusion to these well-known measures of time. They leave room consequently for a state or states of the earth long before either man or time, as man measures it. The days that follow I see no ground for interpreting save in their simple and natural import. Undoubtedly "day" may be used, as it often is, in a figurative sense. No solid reason whatever appears why it should be so used here. There is not the slightest necessity for it. The strict import of the term is that which to my mind is most suitable to the context; the week in which God made the heaven and earth for man seems alone appropriate in introducing the revelation of God. I can understand, when all is clear, a word used figuratively; but nothing would be so likely to let elements of difficulty into the subject, as at once giving us in tropical language what elsewhere is put in the simplest possible forms.

Hence we may see how fitting it is that, as man is about to be introduced on the earth for the first time, as the previous state had nothing whatever to do with his being here below, and indeed was altogether unfit for his dwelling on it, besides the fact that he was not yet created, days should appear only when it was a question of making the heavens and the earth as they are. It will be found, if scripture be searched, that there is the most careful guard on this subject. If the Holy Spirit, as in Exodus 20:11, refers to heaven and earth made in six days, it always avoids the expression "creation." God made heaven and earth in six days: it is never said He created heaven and earth in six days. When it is no question of these, creating, making, and forming may be freely used, as in Isaiah 45:18. The reason is plain when we look at Genesis 1:1-31. He created the heaven and earth at the beginning. Then another state of things is mentioned in verse 2, not for the heaven, but for the earth. "The earth was without form and void." The heavens were in no such state of chaos: the earth was. As to how, when, and why it was, there is silence. Others have spoken spoken rashly and wrongly. The wisdom of the inspired writer's silence will be evident to a spiritual mind, and the more, the more it is reflected on. On the six days which follow I shall not dwell: the subject was before many of us not long ago.

But we have on the first day light, and a most remarkable fact it is (I may in passing just say) that the inspired historian should have named it. No one would have done so naturally. It is plain, had Moses merely formed a probable opinion as men do, that no one would have introduced the mention of light, apart from, and before all distinct notice of, the heavenly orbs. The sun, moon, and stars, would certainly have been first introduced, had man simply pursued the workings of his own mind, or those of observation and experience. The Spirit of God has acted quite otherwise. He, knowing the truth, could afford to state the truth as it is, leaving men to find out at another day the certainty of all` He has said, and leaving them, alas! to their unbelief if they choose to despise or resist the word of God meanwhile. We might with interest pass through the account of the various days, and mark the wisdom of God in each; but I forbear to dwell on such details now, saying a word here and there on the goodness of God apparent throughout.

First of all (verse 3) light is caused to be or act. Next the day is reckoned from "the evening and the morning" a statement of great importance for other parts of scripture, never forgotten by the Spirit of God, but almost invariably let slip by moderns; which forgetfulness has been a great source of the difficulties that have encumbered harmonies of the Gospels. It may be well to glance at it just to show the importance of heeding the word of God, and all His word. The reason why persons have found such perplexities, for instance) in relation to our Lord's, as compared with the Jews taking the passover and with the crucifixion, is owing to their forgetting that the evening and the morning were the first day, the second day, or any other. Even scholars bring in their western notions from the familiar habit of counting the day from the morning to the evening It is the same thing with the account of the resurrection. The difficulty could never arise had they seen and remembered what is stated in the very first chapter of Genesis, and the indelible habit graven thereby on the Jew.

We find then light caused to be a remarkable expression, and, be assured, profoundly true. But what man would have thought it, or said it, if he had not been inspired? For it is much more exactly true than any expression that has been invented by the most scientific of men; yet there is no science in it. It is the beauty and the blessedness of scripture that it is as much above man's science as above his ignorance. It is the truth, and in such a form and depth as man himself could not have discerned. Being the truth, whatever man discovers that is true will never clash with it.

On the first day light is. Next a firmament is separated in the midst of the waters to divide the waters from the waters. Thirdly the dry land appears, and the earth bringing forth grass, and herb, and fruit-tree. There is the provision of God, not merely for the need of man, but for His own glory; and this in the smallest things as in the greatest. On the fourth day we hear of lights in the firmament. The utmost possible care appears in the statement. They are not said to be created then; but God made two great lights (it is no question of their mass, but of their capacity as light bearers,) for the Adamic earth the stars also. Then we find the waters caused to bring forth abundantly "the moving creature that hath life." Vegetable life was before, animal life now a very weighty truth, and of the greatest moment too. Life is not the matter out of which animals were formed; nor is it true that matter produces life. God produces life, whether it be for the fish that people the sea, for the birds of the air, or for the beasts, cattle, or reptiles, on the dry land. It is God that does all, whether it be for the earth, the air, or the waters. And here in a secondary sense of the word is the propriety of the phrase "created" in verse 21; and we shall see it also when a new action comes before us in imparting not animal life but a rational soul. (Verse 27.) For as we have on the sixth day the lower creation for the earth, so finally man himself the crown of all.

But here comes a striking difference. God speaks with the peculiar appropriateness which suits the new occasion, in contradistinction from what we have seen elsewhere. "Let us make man in our image, after our likeness." It is man as the head of creation. It is not man placed in his moral relationships, but man the head of this kingdom of creation, as they say; but still even so with remarkable dignity. "Let us make man in our image." He was to represent God here below; besides this he was to be like God. There was to be a mind in him, a spirit capable of the knowledge of God with the absence of all evil. Such was the condition in which man was formed. "And let them have dominion over the fish of the sea, and over the fowl of the air over the cattle, and over all the earth, and over every creeping thing that creepeth upon earth." God created man in His own image: in the image of God created He him. In conclusion, the Sabbath day, which God* sanctified, closes the great week of God's forming the earth for man, the lord of it. (Genesis 2:1-3)

*Jehovah here, rather than Elohim, would have spoilt the beauty of the divine account. No doubt afterwards God did as the Jehovah of Israel impose the remembrance of the Sabbath every seventh day of the week on His people. But it was important to show its ground in the facts of creation, apart from special relationship, and that made Elohim alone appropriate in this place.

Then, fromGenesis 2:4; Genesis 2:4, we have the subject from another point of view, not a repetition of the account of creation, but what was even more necessary to be brought here before us, the place of relationship in which God set the creation He had formed, not mutually alone, but above all, in reference to Himself. Hence it is here that Eden is first spoken of. We should not have known anything of paradise from the first chapter. The reason is evident. Eden was to be the scene of the moral trial of man.

From the fourth verse of Genesis 2:1-25, therefore, we first meet with a new title of God. To the end of the third verse of that chapter it was always God (Elohim) as such. It was the name of the divine nature, as such, in contrast with man or the creature; not the special manner in which God may reveal Himself at a particular time, or deal in exceptional ways, but the general and what you may call historical name of God, "God" as such.

For this, as for other reasons, it is manifest that Genesis 2:1-25 ought to begin with the verse which stands fourth in the common English Bible. God is here styled Jehovah-Elohim; and so uniformly to the end of the chapter.

I must be permitted here to say a word on a subject which, if it has called out enormous discussion, betrays in its course, I am sorry to say, no small amount of evident infidelity. It has been gathered from the varying names of God, etc., by speculative minds that there must have been different documents joined together in this book. Now there is not really the very least ground for such an assumption. On the contrary, supposing there was but one writer of the book of Genesis, as I am persuaded is the truth of the case, it would not have borne the stamp of a divine communication if he had used either the name of Jehovah-Elohim in 1-2: 3, or the name of "Elohim" only in Genesis 2:4-25. The change of designation springs from distinct truths, not from different fabulists and a sorry compiler who could not even assimilate them. Accepting the whole as an inspired writing, I maintain that the same writer must have used this distinctive way of speaking of God in Genesis 1:1-31; Genesis 2:1-25, and that the notion of there being two or three writers is merely a want of real intelligence in scripture. If it were the same writer, and he an inspired one, it was proper in the highest degree to use the simple term "Elohim" in chapters 1, 2: 3, then the compound "Jehovah-Elohim" from verse 4 and onward through Genesis 2:1-25. A mere historian, like Josephus of old a mere commentator, like Ewald now might have used either the one or the other without sensible loss to his readers through both chapters. An inspired author could not have expressed himself differently from Moses without impairing the perfect beauty and accuracy of the truth.* If the book were in each of these different subjects written according to that most perfect keeping which pervades scripture, and which only God is capable of producing by His chosen instruments, I am convinced that, as Elohim simply in Genesis 2:1-25, so "Jehovah-Elohim" in Genesis 1:1-31, would have been wholly out of place with their respective positions in 1 and 2. As they stand, they are in exact harmony. The first chapter does not speak of special relationships, does not treat of any peculiar dealings of God with the creature. It is the Creator originating what is around us; consequently it is God, Elohim, who alone could be spoken of as such in ch. Genesis 2:1-3; Genesis 2:1-3, taking the Sabbath as the necessary complement of the week, and therefore going on with the preceding six days, not with what follows. But inGenesis 2:1-25; Genesis 2:1-25, beginning with verse 4, where we have special position and moral responsibility coming to view for the first time, the compound term which expresses the Supreme putting Himself in relation with man, and morally dealing with him here below, is first used, and with the most striking appropriateness.

*We may judge how little the LXX. can claim credit for accuracy from their inattention to this difference in the Greek version. Holmes and Parsons show, however, the omission of κύριος supplied in not a few MSS., whether by the translators or by their copyists may be a question.

So far is the book of Genesis, therefore, from indicating a mere clumsy compiler, who strung together documents which had neither cohesion nor distinctive propriety, instead of there being merely two or three sets of traditions edited by another party, there is really the perfect statement of the truth of God, the expression of one mind, as is found in no writings outside the Bible. The difference in the divine titles is due to a distinctness of object, not of authorship; and it runs through the Psalms and the Prophets as well as the Law, so as to convict of ignorance and temerity the learned men who vaunt so loudly of the document hypothesis as applied to the Pentateuch.

Here accordingly we find in Genesis 2:1-25, with a fulness and precision given nowhere else, God's entering into relationship with man, and man's relation to Eden, to the animal realm, and to woman specially. Hence, when notice is here taken of man's formation, it is described (as all else is) in a manner quite distinct from that of Genesis 1:1-31; but that distinctiveness self-evidently is because of the moral relationship which the Spirit of God is here bringing before the reader. Every subject that comes before us is dealt with in a new point of view suitably to the new name given to God the name of God as a moral governor, no longer simply as a creator. Could any person have conceived such wisdom beforehand? On the contrary, we have all read these chapters in the Bible, and we may have read them as believers too, without seeing their immense scope and profound accuracy all at once. But when God's word is humbly and prayerfully studied, the evidence will not be long withheld by the Spirit of God, that there is a divine depth in that word which no mere man put into it. Then what confirmation of one's faith! What joy and delight in the Scriptures! If men, and men too of ability and learning, have tortured the signs of its very perfection into proofs of defective and clashing documents, ridiculously combined by a man who did not perceive that he was editing not fables only but inconsistent fables, what can believers do but wonder at human blindness, and adore divine grace ' For themselves, with glowing gratitude they receive it as the precious word of God, where His love and goodness and truth shine in a way beyond all comparison, and yet meeting the mind and heart in the least, no less than in the most serious, wants that each day brings here below. In every way it proves itself the word not of men, but as it is in truth of God, which effectually works in them that believe.

In this new section accordingly it is written, "These are the generations of the heavens and the earth when they were created [going up to the first], in the day* [here the writer comes down] that Jehovah-Elohim made the earth and the heavens." It is not in this connection "created," it will be observed, but "made" them. The language is invariably used in the most perfect manner. "And every plant of the field before it was in the earth, and every herb of the field before it grew; for Jehovah-Elohim had not caused it to rain upon the earth; and there was not a man to till the ground. But there went up a mist from the earth, and watered the whole face of the ground.** And Jehovah-Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul."

*Is it not the more captiousness of criticism to set the general phrase "the day," etc., against the precision of the six days in the previous section? It is unfounded to say that in the second narrative the present world is supposed to be brought forth at once. The history is in Genesis 1:2-3 from verse 4 to the end ofGenesis 2:1-25; Genesis 2:1-25 is not so much a history of creation as a statement of the relations of creation, and especially of man, its centre and head. Genesis 2:1-25. assumes Genesis 1:1-31, but adds moral elements of the utmost importance and interest.

*It seems almost too trivial to notice what Dr. Davidson and Bishop Colenso (or their German sources) say of Genesis 2:5-6, as if inconsistent with Genesis 1:9-10. If divine power separated the earth from the waters, why should it remain saturated? InGenesis 1:1-31; Genesis 1:1-31 it is said that "the dry land" was called earth; in the others, that though no rain yet fell, a mist went up. What can be more consistent?

Here we learn that man did not become a living soul in the way that every other animal did. The others were caused to live by the simple fact that God organized them according to His own will; but in man's case there was this essential difference, that he alone became a living soul by the inbreathing of Jehovah-Elohim. Man alone therefore has what is commonly called an immortal soul. His body only is ever said to be mortal. Man alone, as deriving that which gave him the breath of life not from his body but from the breath of Jehovah-Elohim, gives an account to God. Man will rise and live again. Not merely with the elements of his body will he reappear, which is quite true, but besides he will reappear bodily in connection with a soul that never died. It is the soul which gives the unity, and which accounts for the personal identity. All other ways of explaining it are feeble, if not mere trash. But this divine statement, in connection with man's moral relationship with God, here calmly and clearly stated, is the true key. When men reason instead of receiving the revealed light of the Bible, I care not who or what they may be, they only mistake God and even man. They speculate; they give you ideas and very foolish ideas they often are. The word of God presents to the simplest Christian the perfect account of the matter.

This elementary truth is of immense importance at the present moment. For it is a day when all things are in question, even the surest. It is not as if it were a new thing for man to deny the immortality of his own soul. At first it sounds strange that a day of human self-exaltation should be equally characterised by as strong a desire to deny the special breath of God for his soul, and degrade him to the pedigree of an ape! But it is an old story in this world, though a new thing for professing members and ministers of Christ, to take pride in putting scorn on divine revelation. Infidelity takes increasingly an apostate form, and those that used to revere both Old Testament and New are abandoning the truth of God for the dreamy but mischievous romances of so-called modern science. Never was there a moment when man was verging more evidently towards apostacy from the truth, and that not merely as to redemption, but even as to creation, as to himself, and above all as to his relationship with God. Give up the immortality of the soul, and you deny the ground of that relationship, man's special moral responsibility to God.

But there is more than this, though this be of exceeding interest; because we see with equal certainty and clearness why Jehovah-Elohim is introduced not before but here, and why man's becoming a living soul by the inbreathing of God was said here and not in the first chapter. Neither would have suited the chapter; both are perfectly in season in Genesis 2:1-25. Further, we now hear of the garden that was planted by Jehovah-Elohim eastward in Eden, where He put the man whom He had formed. And here we find the solemn truth, that not only did Jehovah-Elohim cause to grow every tree that is pleasant and good for food, but "the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil."

I call your attention for a moment to this. It is often a difficulty with souls that God should have made the moral history of the world to turn on touching that tree or eating of that fruit. The mere. mind of man thinks it a mighty difficulty that what appears to be so small a matter should be pregnant with such awful results. Do you not understand that this was the very essence of the trial? It was the essential feature that the trial should be simply a question of God's authority in prohibition, not one of grave moral evil. There was the whole matter. When God made man, when Jehovah-Elohim breathed the breath of life into his nostrils, man had no knowledge of things as right or wrong in themselves. This was acquired (have you never known, or have you forgotten, the solemn fact?) by the fall. An innocent man could not have had the knowledge of good and evil; it pertains necessarily to a fallen one. He who is innocent a man absolutely without any evil either in himself or in that which was around him, where all was from God (and this is the revealed account of things), how could he have a knowledge of evil? How possibly have that discrimination which decides morally between what is good and what is evil? How perfect therefore is the intimation of scripture! Yet none did or could anticipate it.

The condition of man was altogether different then from what it became immediately after. All is consistent in revelation, and nowhere else. Men, the wisest those of whom the world has most boasted, never had even the least adequate thought of such a state of things; yet enough of tradition remained even among heathens to witness to the truth. Nay, more, now that it is clearly revealed, they have no competency to appreciate it never take in its force; and for this simple reason, that man invariably judges from himself and from his own experience, instead of submitting to God and His word. It is only faith that really accepts what comes from God; and faith alone gives the clue to what is around us now, but then it guides us through all present entanglements by believing God whether as to what He once made or what He will yet do. Philosophy believes neither, in a vain effort to account for all by what is, or rather appears; for it knows nothing, not even the present, as it ought to know. Consequently the attempt of man's mind by what is now to judge of what was then always ends in the merest confusion and total failure. In truth only God is competent to pronounce; and this He has done.

Hence the believer finds not the slightest difficulty. He may not be able perhaps to meet objections. That is another matter, and by ho means of such consequence as many suppose. The great point, my brethren, is to hold fast the truth. It is all well, and a desirable service of love, if a Christian can happily and with God-given wisdom meet the difficulties of others; but hold you the truth yourselves. Such is the power and simplicity of faith. Adversaries may no doubt try to embarrass you: if they will, let them do so. Do not be troubled if you cannot answer their questions and dispose of their cavils; you may regret it in charity for injured or misled souls. But, after all, it is the positive truth of God which it is the all-important business to hold, and this God has put in the heart of the simplest child who believes in Jesus.

I affirm then that, when God thus made man, when He put him in Eden, the actual test was the interdict not of a thing which was in itself evil, but simply and prescriptively wrong for man because God had forbidden it. Such is the very essence of a test for an innocent man. In fact any other thought (such as the law) is not only contrary to scripture, but when you closely and seriously think of it as a believer, it will be seen to be an impossible state of things then. Consequently a moral test such as the wise and prudent would introduce here, and count a worthier reason why there should be so vast a ruin for the world ensuing, is out of the question. No, it was the simple question whether God was really Jehovah-Elohim, whether He was a moral governor or not, whether man was to be independent of God or not. This was decided not by some grave and mighty matter, of which man could reason and see the consequences, but simply by doing or not doing the will of God. Thus we see how the simple truth is after all the deepest wisdom.

It is of great interest and importance to observe that God distinguished from the first between responsibility on the one hand, and life-giving on the other, in the two trees (verse 9). Even for Adam, innocent as he was, life did not depend on abstinence from eating of the tree of the knowledge of good and evil. Death followed if he disobeyed God in eating of this tree (verse 17); but, walking in obedience, he was free to eat of the tree of life. He fell in partaking of the forbidden fruit; and God took care that he should not eat of the tree of life. But the two trees, representing the two principles, which man is ever confounding or obliterating one for the other, are in the scripture as in truth wholly distinct.

Observe another thing too. We have the description of the garden of Eden. I do not consider that its locality is so very difficult to ascertain in a general way as has been often imagined. Scripture describes it, and mentions two rivers which unquestionably exist at the present day. There can be no doubt that the Euphrates and the Tigris or Hiddekel, here named, are the same two rivers similarly called to this moment. It appears to me beyond reasonable doubt that the other two rivers are by no means impossible to trace; and it is remarkable, as showing that the Spirit of God takes an interest, and furnishes a thread to help us in the fact, that the two less notorious rivers are described more fully than the rivers which are so commonly known.* We are therefore warranted in supposing that they are described just because they might have been less easily discerned. It is said that the name of the first river is the Pison, and of the other the Gihon. Now without wishing to press my individual judgment of such a matter, I may state the conviction that the Pison and the Gihon, here described, are two rivers on the north of the site of Eden, one running into the Black Sea, the other into the Caspian. I believe that they are what are called, or used to be called in ancient times at any rate, the Phasis and the Aras or Araxes.

* This, not to speak of other reasons, appears conclusive against the claim of the Pison to be the Ganges! set up by Josephus and a crowd of Greek and Latin fathers, the Nile according to Jarchi and other Rabbis, the Indus of late reasserted by Ewald, more than one of the fathers considering it to be the Danube! Caesarius and Epiphanius held it to be the Danube, the Ganges, and the Indus, and that after an extraordinary course in the south it joined the ocean near Cadiz! Those who made the Pison to be the Ganges regarded the Gihon as the Nile. Those who embrace the theory that Eden lay on the Shat-el-Arab consider the Pison and the Gihon as mere branches of the stream formed by the blending of the Euphrates and the Tigris (or Hiddekel). But this seems to me indefensible, though there may be difficulty in reconciling what I regard as the truth with an unusual force of one or two words.

However this is merely by the way, for it is evidently a matter of no great importance in itself, save that we should hold the entire account of Paradise to be historical in the strictest and fullest sense. And, more than that, the position of these rivers seems to me to explain what has often been a difficulty to many the account that is given us here, that "a river went out of Eden to water the garden, and from thence it was parted and became into four heads;" because if the garden of Eden lay in that quarter (that is to say in Armenia), in the part of it where are found the springs or watershed of these rivers, they would be all within a certain circumscribed quarter, as surrounding this garden. It is however possible that God may have allowed a certain change as to the distribution of these waters around the garden. I do not venture on any opinion as to this. Scripture does not say more, and we must hold to scripture. But these remarks are merely thrown out to show that there seems to be no insuperable difficulty in the way of arriving at a satisfactory solution of this vexed question. As for the transfer of the site of the garden lower down in the plain of Shinar, it appears to me altogether untenable. It is impossible thus to connect Eden with the fountainhead or sources of these rivers. It is not hard to conceive both that they had a common source before they parted, and that the garden of Eden may have been of considerable extent. Let this suffice: I do not wish to speculate about the matter.

The grand question to be tried we have afterwards. "Jehovah-Elohim took the man, and put him into the garden of Eden to dress it and to keep it." Not a word of this is in the first chapter. "And Jehovah-Elohim commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day," etc. Not a word of this again occurs in the previous chapter. Why? Because moral responsibility in relationship to Jehovah-Elohim comes in exactly where it should. Had it been spoken of in the first chapter, there might have been grave exception taken whether such an account could have been inspired; but, coming in as it does, it is exactly as it ought to be.

Then the various species of land animals and birds are brought forward to see what Adam would call them; not when Eve was formed, but before. The beautiful type of creation belonging to Christ is thus admirably preserved.* Creation does not in the first instance belong to the church at all, whose place is purely one of grace. The Heir of all things is the Second man, and not the bride. If she possesses all along with Him, it is because of her union with Him, not intrinsically. This, it is observable, is kept up strikingly here, for Adam has these creatures brought before him by Jehovah- Elohim, and gives names to them all, showing clearly not alone his title as lord, but the power of appropriate language imparted by God from the first. The notion that intelligible speech is a mere growth from the gradual putting together of elements is a dream of ingenious speculation, which may exercise men's wits, but has no foundation whatever. Adam on the very first day of his life, even before Eve was formed, gave the animals their names, and God Himself sanctioned what their head uttered. Such was his relation to the creature; he was put in that place by God.

*This moral and typical bearing is the true key to the record in Genesis 2:4-25, and truly accounts for the differences from 1 - 2: 3, which ignorance and unbelief pervert into the discrepancies of two separate and inconsistent writers. It is not the fact that Genesis 2:7; Genesis 2:19, represents man as created first of all living creatures before the birds and beasts; any more than that man created in God's image (Genesis 1:27) contradicts the statement ofGenesis 2:7; Genesis 2:7, that he was formed of the dust of the ground. It is not said in Genesis 1:27 that man and woman were created together; or that the woman was created directly, and not formed out of one of the man's ribs.

But this made the want so much the more evident, of which Jehovah-Elohim takes notice, of a partner for Adam's affections and life, one that might be before him, as it is said: "And Jehovah-Elohim caused a deep sleep to fall upon Adam.'' The creation of the woman apart from the man (as no doubt every other male and female were made separately) would have been a sterile and unimpressive fact. As it is, God reserves the striking detail for the scene of moral relationship. And may I not put it to the conscience of every soul whether such an event is not exactly where it should be, according to the internal and distinctive features ofGenesis 1:1-31; Genesis 1:1-31; Genesis 2:1-25? We all know how apt man has been to forget the truth how often might takes advantage of right! God at least was pleased to form woman, as well as to reveal her formation in a way that ought to make ashamed him who recognises her as his own flesh and bone, yet slights or misuses a relationship so intimate. "And he took one of his ribs, and closed up the flesh instead thereof; and the rib which Jehovah-Elohim had taken from man made he a woman, and brought her unto the man. And 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. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh."

The primitive condition is described too. "They were both naked the man and his wife, and were not ashamed." It was a state altogether different from that of man fallen; however suitable then, it was such as man as he is could never have conceived of with propriety. Yet we cannot but feel how suitable it was for innocence, in which condition God made man and woman. Could He have made them otherwise consistently with His own character? Could they so made have carried themselves otherwise than is here described? Man's present experience would have suggested neither; yet his heart and conscience, unless rebellious, feel how right and becoming all is in such a state of things none other so good.

The next chapter (Genesis 3:1-24) shows us the result of the test which we have seen laid down by Jehovah-Elohim. It was soon brought to issue. And here is another fact that I desire to bring before you. We see introduced, without more delay upon the scene, one too well and yet too little known, the active, audacious, most subtle adversary of God and man, the serpent from whom sin and misery result, as the Bible witnesses from the beginning to the end who is here first brought in a few quiet words before us. Who would have done this but God? In any other book, in a book written by mere man, (need one hesitate to say?) we should have had a long introduction, and a full history of his origin and his designs and his doings. God could introduce him, and could leave the heart to feel the rightness of saying no more about him than was necessary. The fact declares itself. If in the first chapter the true God shows Himself in creative power and glory, and in the perfect beneficence which marks too that which He had made; if in the second special relations display yet more His moral way and will, so the serpent does not fail to manifest his actual condition and aim not of course the condition in which he was made, but that to which sin had reduced him. "The serpent was more subtle than any beast of the field which Jehovah-Elohim had made."

The third chapter is indeed a continuation of the second properly enough made into a separate chapter, but still its sequel simply. It is the issue of that probationary trial which was proposed there. And here the effort of the enemy was first to breathe suspicion on the goodness of God as well as on His truth, in short, on God Himself. Human lusts and passions were not yet in question, but they soon followed the desire of having what God had forbidden. First, however, it was an insinuation infused and allowed against the true God. All evil is due to this as its spring; it begins with God as the object attacked or undermined. "And he said unto the woman, Yea, hath God* said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil" So it was that the serpent envenomed morally the heart of the woman first, and then of the man. I need not dwell on the sad history which we all know more or less. She listened, she looked, she took of the fruit; she ate, and was fallen. And man eat too, not deceived, but with open eyes, and therefore so much the more guilty swayed, no doubt, by his affections; bold, however, in yielding to them, for he ought rather to have been her guard and guide, certainly not to have followed her, even if he had failed to keep her safely in the path of good. Alas! he followed her, as he has often since, into the broad way of evil. Adam did not preserve the place in which God had set him.

*Some have wondered why the serpent and Eve should be represented as saying Elohim ("God") in the temptation, seeing that everywhere else in the section the name employed is Jehovah-Elohim. Now, not only may it be the simple fact that Elohim alone was used, but, further, on account of it, the historian would not introduce here the name of special relationship which the enemy was above all anxious to have if possible forgotten, and which the woman in fact did soon forget when she allowed one to work on her mind whose first aim was to sow distrust of God. To me it appears that all is in perfect keeping; and that the omission of Jehovah here is equally natural on the part of the serpent and Eve, as it is appropriate to the inspired history of the transaction.

Both fallen, they were both ashamed. "They knew that they were naked, and they sewed fig leaves together, and made themselves aprons." And they heard the voice of Jehovah-Elohim walking in the garden in the cool of the day, and Adam and his wife hid themselves. The victims of sin knew shame, now fear. Departed from God, they hid themselves, and He had but to utter those solemn and searching words to Adam, "Where art thou?" He was gone from God. Forced to discover himself, Adam tells the humiliating tale: "I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself." The evil is traced home at last to its source, and the serpent is brought fully out. Each severally the man, the woman, the serpent stand evidently convicted by the presence of Jehovah-Elohim. Yet, wonderful to say, in the very announcement of judgment on the serpent, God, who had by the light of His presence compelled the guilty pair to come forth out of the darkness in which they had hid, or rather sought to hide God held out the first bright light of mercy, but mercy in the judgment of him who was the root of the evil. May one not say again who beforehand would have thought of ways so truly and self-evidently divine? But it is the word of God, and nothing can be more suitable to God, gracious to man, or just to the enemy.

Believers have constantly called it a "promise;" but it is not uninstructive to see that scripture never does. There was a revelation of an infinite blessing for man unquestionably, but hardly what is called a promise. It was addressed to the serpent. If a promise to any, it was to the woman's Seed, the last Adam, not to the first, who was just sentenced with Eve. Abraham, not Adam, is the depository of promise: so speaks scripture, as far as I know, invariably. We see why that ought to be. Was it a time for a promise? Was it a state for a promise? Was it a person for a promise? one that had ruined the glory of God, as far as it rested upon him. No, but in judging the serpent there comes out the revealed purpose of God, not a promise to Adam in sin, but the revelation of One who would crush the serpent's head the first sinner and too successful tempter to sin. The Second man, not the first, is the object of promise. This indeed is the invariable truth of scripture, and runs through it to the last.

Observe, in the beginning of the word of God, the sources of all things. As we saw God Himself the Creator and the moral Governor, so further we find the enemy of God and of man in exact accordance with the latest word that God speaks. Again, let us note the confronting of the serpent, not with man, who always falls under Satan's power, but with Christ, who always conquers. Such is the way in which God puts His truth, and this in the earliest part of His word. No later revelation in the smallest degree corrects the very first. Scripture is divine from first to last. But along with this we find no haste to reveal: all is in season. Not a word is heard about eternal life yet that must wait for His appearing who was such with the Father; not a word yet about the exhaustless riches of grace which were afterwards to abound. A person is held out the Seed of the woman; for the manner most expressly bespeaks the tender mercy of God. If the woman was the one first of all to yield, she is the destined mother of Him that would defeat the devil and deliver man. But what came in immediately, and what is traced throughout the Bible, it may be noted, is the present consequence in the government of God.* Consequently we find that as man had hearkened to the voice of the siren, and had eaten of the tree of which he was commanded not to eat, the ground was cursed for him. It is the present result. So again the woman has her portion, of which we need not say more than to point out what a clue it is to her lot in the history of the race. Both unite in this, that, as they were made of dust, to the dust they must return.

*How this agrees with the dispensational dealings of God with Israel needs no argument. They were chosen to be the public vessel of divine government on the earth. We have had their failure under law; we look for their stability under Messiah and the new covenant. But it is and will be of the deepest interest to trace these ways of God in earthly government from the first.

Notwithstanding in the midst of the scene of desolation we hear Adam calling his wife's name "Eve" (ver. Genesis 3:20; Genesis 3:20). To me it is perfectly clear how speedy was the fall after the creation of man. He had not before given his wife this her full and proper name. He had described what she was rather than who; it was only when sin had come in, and when others, had there been any, would have called her naturally the parent of death, that Adam (by what seems to be the guidance of God in faith) calls her rather the mother of the living. His soul, I cannot doubt, laid hold of the word that God had pronounced in judging the devil. And God here too beautifully marks His feeling. For (ver. Genesis 3:21) we are told, that "to Adam also and to his wife did Jehovah-Elohim make coats of skins and clothed them." The insufficiency of their resources had been proved. Now comes in the shadow of what God would do fully another day.

Nevertheless present consequences take their course, and in a certain sense mercy too is mingled with them, as is the case habitually, I think, in the government of God; for man as he is is just so much the less happy as he knows not what it is to labour in such a world as this. It is not only what he is doomed to, but the wisely ordered place for fallen man here below. There is no one more miserable than the man who has no object before him. I grant that in an unfallen condition there was another state of things. Where all was bright and good around man in innocency the scope for labour would not have its place. I only speak of what is good for man out of Paradise, and how God meets with and ministers to his state in His infinite grace. On this however we need not say more than that He "drove out the man," lest he should perpetuate the condition of ruin into which he had passed.*

*It is deplorable but wholesome to see how superstition and rationalism agree in the grossest ignorance of man's condition before the fall and through it. The doctrine in systematic theology is that God's image within became corrupted and defiled; yet that even then he was not altogether forsaken; and that the course of his history declares by what means it has pleased God to renew, in some measure, His lost image, etc. Another divine, but an infidel, regards the knowledge of good and evil as the image of God by creation. This last is often misunderstood. Scripture is plain and profoundly true: "And Jehovah-Elohim 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: therefore Jehovah- Elohim sent him forth from the garden of Eden to till the ground whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life."

In his original estate man was created in God's image, but he had not the knowledge of good and evil. This he acquired by the fall. After this he could estimate and know things himself as good or evil; whilst innocent this could not be. A holy being might and does so know, i.e., a being who, while knowing, has an intrinsic nature that repels the evil and cleaves to the good. But this was not Adam's state, but simply made upright, with absence and ignorance of evil. When fallen he acquired the internal capacity of knowing right from wrong, apart from a law to inform or forbid; and in this respect became like God at the very time when he lost God and intercourse with Him as an innocent creature. We thus learn the compatibility of these two things, which in fact were true of man a fall from the relationship of innocence, in which he was originally set with God, and a rise in moral capacity, which, without faith, entails immense misery, but which is of the utmost value when one is brought to God by our Lord Jesus.

Then (Genesis 4:1-26) we have a new scene, which opens with a change in the name of God. It is no longer the test of creation, as God made it, and this accordingly is marked here. He is called "Jehovah;" He is not designated by the former mingled or compound term "Jehovah-Elohim," but by "Jehovah" simply; and this is found afterwards, either "Elohim" alone or "Jehovah in the other names of special character, as we shall see," until the call of Israel, when we have an appropriate modification in the expression of His name. But Adam now becomes a father, not innocent, but fallen before he became the head of the race. Cain was born, and the fallen mother gave the name: but, oh, what a mistake! I am sure, not that she was exactly entitled to give the name, but that it can be proved that she gave a singularly inappropriate one. She thought her first-born a great gain, for such is the meaning of the name "Cain." Alas! what disappointment and grief, both of the most poignant kind, followed ere long For Abel too was born; and in process of time it came to pass that they brought their offerings unto "Jehovah" a term, I may observe, that is here in admirable keeping. It was not barely as He who had created all, but the God that was in special relationship with man Jehovah. This is the force of it. Cain looked at Him in the place merely of a Creator, and there was his wrong. Sin needed more. Cain brought what might have sufficed in an unfallen world what might have suited an innocent worshipper of One who was simply known as Elohim. It was impossible that such a ground could be rightly taken longer; but so Cain did not feel. He makes a religion from his own mind, and brings of the fruit of the ground now under the curse; whilst Abel by faith offers the firstlings of the flock, and of the fat thereof. And Jehovah had respect unto Abel, and to his offering. It is the great truth of sacrifice, of which Abel's faith laid hold, realising and confessing in his slain lamb that there was no other way in a ruined world for a holy relationship, and for the confession of the truth too, as between God and man. He offers of the firstlings of his flock that which passed under death to Jehovah.

"And Cain was very wroth, and his countenance fell." And Jehovah speaks to him thus "Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted?" The principles of God's nature are immutable. Whether people are believers or not, whether they receive the truth or not, God holds to that which belongs to His own moral being. That any one is capable of meeting the character of God in an unfallen state is another matter. It is the same principle inGenesis 4:1-26; Genesis 4:1-26, which we find more explicitly stated in Romans 2:1-29, where God shows His sure judgment of evil on the one hand, and His approval of that which is good, holy, and true on the other. So with Cain here "and if thou doest not well;" and such was the fact. His condition was that of a sinner, and he looked not out of himself to God. But what characterises this scene is not the state in which man as such was this we had in Genesis 3:1-24 but what man did in that fallen state, and more especially what he did in presence of God and faith. Certainly he did not well. "And if thou doest not well," it is said, "sin lieth at the door." Evil conduct is that which makes manifest an evil state, and flows from it.

I do not think that the expression means a sin-offering, as is sometimes supposed; for it does not appear that there is ground for inferring that the truth of a sin-offering was understood in the slightest degree till long afterwards. "By the law is the knowledge of sin," and until the law was brought in there was, as far as scripture tells us, no such discrimination, if any, between the offerings. They were all merged in one; and hence it is that we find that Job's friends, though guilty in the Lord's sight, yet alike with him offer burnt-offerings. When Noah brings his sacrifice, it is evidently of that nature also. Would there not have been a sin-offering on these occasions had the law been then in force? Most wisely all such details awaited the unfolding of another day. I merely use these scriptural facts to shew what seems to me the truth that "sin" here does not refer to the specific offering for it, but rather to that which was proved by evil conduct.

Notwithstanding God maintained the place that belonged to the elder brother. But nothing softened the roused and irritated spirit of Cain. There is nothing which more maddens man than mortified religious pride; and so it is here proved, for he rose up against his brother and slew him. And Jehovah speaks to him once more. It was sin not as such against God in leaving Him, like Adam's, but against man, his brother accepted of God. "Where is Abel thy brother?" To God's appeal he answers with no less hardness and audacity than falsehood, "I know not." There is no real courage with a bad conscience, and guile will soon be apparent where God brings His own light and makes guilt manifest. Let us not forget the deceitfulness of sin. "What hast thou done?" said Jehovah. "The voice of thy brother's blood crieth unto me from the ground." Justly now we have him self-cursed from the face of the earth, pronounced a fugitive and vagabond. But the will of man pits itself invariably against the known will of God, and the very man who was doomed to be a fugitive sets to work that he may settle himself here below. Cain, as it is said, went out from His presence, and dwelt in the land of Nod; a son is born in due time who builds a city called after his name. Such is the birth of civil life in the family of Cain, where we find the discovery and advance of the delights of man; but, along with the progress of art and science, the introduction of polygamy. The rebellious spirit of the forefather shows itself in the descendant Lamech.

But the chapter does not close until we find Seth, whom God* substituted (for this is the meaning of the name), or "appointed," as it is said, "instead of Abel, whom Cain slew." And so Seth, to him also there was born a son, and he called his name Enos. Then began men to call upon the name of Jehovah.

*As Eve at the birth of Cain seems to have been unduly excited, and expecting I think a deliverer in the child whom she named as gotten from Jehovah, so she seems to me to express a sobered if not desponding sentiment in saying at Seth's birth, "Elohim hath appointed me another seed," etc. In the latter she only saw a child given of God naturally. Both appear to me natural and purposed.

In Genesis 5:1-32 we have the generations of Adam. Upon this I would not now dwell farther than to draw attention to the commencing words, "In the day that God created man, in the likeness of God made he him; male and female created he them; and blessed them, and called their name Adam in the day when they were created." But "Adam," it is said, "begat a son in his own likeness, after his image." It was no longer in the likeness of God, but in the image of God always. For man, now as ever, fallen or not, is in the image of God; but the likeness of God was lost through sin. Seth therefore was begotten in Adam's own likeness, not in God's. He was like Adam fallen, not his representative only. And this is what is referred to inJames 3:1-18; James 3:1-18, where he speaks of our having been made in the likeness of God. But it is the more important because, when it is a question of the guilt of taking man's life, the ground is that he was made in God's image. This, it is plain, was never lost; it abides, whatever man's state. Had the crime depended on man's retaining the likeness of God, murder might have been denied or justified, because if a man were not like God the unlikeness might be urged in extenuation of killing him. But it is a crime against man made in the image of God, and as this abides, whether he be fallen or not, the guilt of murder is unimpeachable and evident. This accordingly is the ground taken, to which I refer as an instance of the perfectness of scripture, but at the same time of the profound and practical power of the truth of God.

In the remarkable list, which is pursued down to Noah, we have another great truth set forth in the most simple and beautiful way the power of life which exempts from the reign of death, and not only that, but the witness to heaven as a place for man. Enoch brings both these lessons before us. I have no doubt that, besides this, Enoch is the type of the portion of those who look to be with the Lord above, just as Noah shows us (as is too well known to call for a delay upon it) those who pass through the judicial dealings of God, and nevertheless are preserved. In short Enoch is the witness of the heavenly family, as Noah is of the earthly people of God.

But in Genesis 6:1-22 we have a very solemn statement the apostacy of the ancient world. The sons of God chose the daughters of men. The true key to this account is supplied in the Epistle of Jude. It is hardly so common-place and ordinary a matter as many suppose. When understood, it is really awful in itself and its results. But the Holy Spirit has veiled such a fact in the only manner that became God and was proper for man. Here indeed the principle of reserve does apply, not in withholding from man's soul the deepest blessing of grace for his deepest wants, but in furnishing no more than that which was suitable for man to learn about the matter. He has said enough; but any one who will take the trouble to refer to Jude in connection with this chapter will gather more than appears on the surface. It is not needful to say more now. God Himself has touched it but curtly. This only may be remarked in addition, that "the sons of God," in my judgment, mean the same beings in Genesis as they do in Job. This point will suffice to indicate their chief guilt in thus traversing the boundaries which God had appointed for His creatures. No wonder that total ruin speedily ensues. It is really the basis of fact for not a few tales of mythology which men have made up. Any one who is acquainted with the chief writings of the old idolatrous world, of the Greeks and Romans especially, will see that what God has veiled in this brief statement, which passes calmly over that of which more had better not be spoken, is what they have amplified into the Titans and the giants and their greater deities. I do not of course enter into details, but here is the inspired account, which shines in the midst of the horrors of that dark scene which fabulists portrayed. But there is enough in man's amplification to point to what is stated here in a few simple words of truth.

The flood ensues. In the statement given by Moses every minute point beautifully exemplifies the propriety of the word of God. Men have fancied contradictions; they have fallen back on the old resource of opposed documents put together. There is not the slightest reason for suspicion. It is the same inspired historian who presents the subject in more than one point of view, but always consistently, and with a divine purpose which governs all. Every great writer, as far as he can go, illustrates this plan indeed everybody, we may say. If you are speaking in the intimacies of the family, you do not adopt the same language towards your parents, wife, child, or servant, still less towards a stranger outside. Is there then any contradiction to be surmised? Both may be perfectly right, and both absolutely true; but there is a difference of manner and phraseology, because of a difference of object before you. It is no otherwise with God's word, save that all illustrations fail to measure the depth of the differences in it.

Thus in Genesis 6:1-22 it is said that "the earth was corrupt before God, and the earth was filled with violence." It is not "Jehovah" now but "God." "And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth." What does He do then? He directs the ark to be made. For what end? The preservation of the creatures which required the ark. Hence He orders that two of every kind should be taken into the ark. We can easily see the propriety of this. It is very simply a measure for perpetuating the creature by God the Creator, in spite of imminent judgment. It has nothing to do with moral relationships. God the Creator would preserve such of the creatures as required the shelter of the ark. Here then we only hear of pairs which enter.

In Genesis 7:1-24 we have another order of facts. It opens thus: "And Jehovah said unto Noah, Come thou and all thy house into the ark." Is this merely the conserving of the creature? Not so. It is the language of One who has special relationships with Noah and with his family. "Come thou into the ark," says He; "for thee have I seen righteous before me in this generation." "Righteous" is this a question of creation as such? It is not, but rather of moral relationship. "For thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth." Certainly this is not mere creation in view, but special dealings of a moral sort. Almost every word gives evidence of it. "Of every clean beast thou shalt take to thee by sevens .... and of beasts that are not clean by two." It is God providing not for the perpetuation of the creature merely, but with marked completeness for sacrifice. Consequently we have this perfect care over the maintenance of His rights and place as One that governed morally. "And Noah did according unto all that Jehovah commanded."

Thus in relation to His place as creator God preserved two of every sort; in relation to His own moral government He would have seven taken into the ark seven animals of each clean sort; of the unclean just enough would be there to preserve what He had made. It is evident therefore that in the one case we have that which was generally necessary, in the other case that which was special and due to the relationship in which man was placed with Jehovah. Thus it is seen at once that, instead of these wonderful communications being merely earlier and later legends put together by a still more modern editor, who tried to make something complete by stringing together what did not aptly fit, on the contrary, it is the Spirit of God who gives us various sides of the truth, each falling under the title and style suitable to God, according to that which was in hand. Put them out of their order, and all becomes confused; receive them as God has written them, and there is perfection in the measure in which you understand them.

So we find what shows the folly of this yet more in what follows: "And they that went in went in male and female of all flesh, as God commanded him; and Jehovah shut him in." The two terms occur in the very same verse; yet is there not an evident propriety in each case? Unquestionably. They went in male and female. What is the idea? Moral relationship? Not at all. "Male and female" has to do in itself with the constitution of the creature, nothing whatever necessarily with moral relationship. In male and female God acts according to His rights and wisdom in creation; and consequently there it is said, "as Elohim commanded him." But when all this is done with, who was it that shut Noah in? "Jehovah." There we have delight in the man who had found grace in His eyes. No doubt the mere act could have been effected in other ways. Noah might have been enabled to shut himself in; but how much more blessed that Jehovah should do it! There was no fear then. Had it been merely said that Elohim shut him in, it would have simply suggested the Creator's care of every creature; but Jehovah's shutting him in points to special relationship, and the interest taken in that righteous man. What can be more beautiful in its season?

Thus a peculiarity in scripture, when understood, is pregnant with truth, having its source in God's wisdom, not in human infirmity. If we did not see it at once, this was merely because of our dullness. When we begin to enter into its real meaning, and hold fast that which is clearly the intended truth, the theory of Elohistic and Jehovistic annalists, with their redaction, vanishes into its own nothingness. I confess human my own ignorance; but not that there is a single instance where God has not employed the terms in all respects the best. No language could express so well the truth as that which God has employed as a matter of fact.

The next chapter (Genesis 8:1-22) shows God's remembrance of Noah and every living thing. Here it would not have served His purpose to say, "Jehovah remembered every living thing," because every living thing was not in moral relationship with God. Noah was undoubtedly; but it is not always, nor here, the aim to draw attention to what was special.

In due time the ark rests upon Ararat, and then follows the strikingly beautiful incident of the raven and the dove, which has been often before us, and from which therefore we may pass on. Afterwards God tells Noah to come forth he and all the other creatures.

"And Noah," it is written in verse Genesis 8:20, "builded an altar." Unto whom? Unto God? Most appropriately it is to Jehovah now. Without loss, these two things could not be transposed. He took then, it is said, "of every clean beast, and of every clean fowl." Yes, Jehovah is in question. It is the relationship of Noah which appears here. It is the special place in which he stood that was witnessed by the sacrifice thereon offered. And there Jehovah, accepting the sweet savour, declares that He "will not again curse the ground any more for man's sake. For the imagination of man's heart is evil from his youth."

Here again how observable is the transparent and self-consistent truth of scripture. The Statement before us may look at first unaccountable; but when carefully weighed and reflected on, the propriety of it becomes manifest. That man's being evil was a ground for sending the flood we can all see; but what depth of grace in the declaration that God knew perfectly the ruined condition of man at the very time when He pledges His word that there shall come no more flood on the earth! This is brought before us here.

Here then we enter on an entirely new state of things, and a truth of capital importance for everybody to consider who has not already made it his own. What was the ground of God's delays in the previous time? Absence of evil in earth; innocence in man; it was a sinless, unfallen world. What is the ground of God's dealings now? Man is fallen, and the creature made subject to vanity. All the delays of God now proceed on the fact that the first man is in sin. Leave out the fall; fail to keep it before you and test all with that in mind, and you will be wrong about every result. Next to Christ Himself, and what we have by and in Him, there is nothing of greater importance than the confession of the truth, both that God created, and that His creation is in ruins. Your judgment alike of God and man will be falsified; your estimate of the past and your expectations of the future will all be vain, unless you steadily remember that God now in all His dealings with man acts on the solemn fact of sin original and universal sin. Will it be so always? By no means. There is a day coming when the ground of God's action will be neither innocence nor sin, but righteousness. But for that day we must wait, the day of eternity of "the new heavens and the new earth." It is a real joy to know that it is coming; but until that day God always has before Him, as the theatre and material where He acts, a world ruined ruined by sinful man.

Thanks be to God, One has come who is before Him in unfailing sweet savour, so that if sin be in the background, there cannot but be also what He introduces of His own free grace. If His servant bids others behold the Lamb of God that taketh away the sin of the world, how much more does God Himself behold Christ and His sacrifice! Need it be said that as far as its efficacy is concerned, and God's delight in it, He doers not wait for the new heavens and the new earth, either to enjoy it Himself or make known its value to us? In short, Christ has intervened, and this most weighty consequence is connected with it that, although everything manifests evil and ruin increasingly, God has triumphed in grace and in faith after the fall and before "the new heavens and the new earth, wherein dwelleth righteousness." God, having introduced His own Son, has won the victory, the fruits of which He gives to us by faith before our possession is displayed by and-by.

Let it suffice to refer to the great principle, remembering that the theatre of the ages or dispensations of God is the world since the flood. It is a mistake to include the world before that event in the time of dispensations. There was no dispensation, properly so called, before it. What dispensation could there be? What does it mean? When man in Paradise was forbidden to eat of the tree of knowledge of good and evil, he broke the command immediately as far as appears, the first day. Not that one could say positively that so it was; but certainly it is to be supposed that little time could have passed after receiving the woman, his wife. And the patent fact lies before us, that to join his wife in the sad sin is his first recorded act. What dispensation or age was there here? And what followed after it? There was no longer trial in Paradise, because man was turned out. By what formal test was he proved outside? By none whatever. Man, the race, became simply outcasts morally nothing else from that day till after the flood. Not but that God wrought in His grace with individuals. Abel, Enoch, Noah, we have already seen. There was also a wonderful type of deliverance through Christ in the ark happily so familiar to most. But it is evident that dispensation, in the true sense of the word, there was none. There was a trial of man in Eden, and he fell immediately: after that there was none whatever in the antediluvian world. The history supposes man thenceforward allowed to act without external law or government to control though God did not fail to work in His merciful goodness in His own sovereignty.

But after the flood we find a covenant is made with the earth (Genesis 9:1-29): the principle of government is set up. Then we enter on the theatre and times of dispensations. One sees the reason why man before this had not been punished by the judge; whereas after the flood there was government and judicial proceeding. In the post-diluvian earth God establishes principles which hold their course throughout the whole scene till Jesus came, or rather till He not only come and affirm by His own power and personal reign all the ways in which God has been testing and trying man, but deliver up the kingdom to the Father, that God may be all in all, when He shall have put down all rule, and all authority and power.

This then may suffice. As a notice of God's covenant with the earth, I may just refer, in passing, to the establishment of the bow in the cloud as the sign of the mercy of Elohim (verses Genesis 9:12-17).

The end of this chapter shows that the man in whose person the principle of human government was set up could not govern himself. It is the old familiar story, man tried and found wanting as always. This gives occasion to the manifestation of a great difference among Noah's sons, and to the solemn words which the father uttered in the spirit of prophecy. "Cursed be Canaan" was of deep interest, especially to an Israelite, but in truth to anyone who values the revelation of God. We can see afterwards how verified the curse was, as it will be yet more. The sin began with utter disrespect to a father. Not to speak of the destroyed cities of the plain, they had in Joshua's day sunk into the most shameless of sinners that ever disgraced God and defiled the earth. The believer can readily understand how Noah was divinely led to pronounce a just malediction on Canaan.* "Cursed [be] Canaan; a servant of servants shall he be." So always it is. A man who despises him whom he is bound to honour, not to speak of the special distinction which God had shown him, must come to shame and degradation, must be not merely a servant but "a servant of servants." The most vaulting pride always has the deepest fall. On the other hand, "Blessed be Jehovah the God" for God does not dwell upon the curse, but soon turns to the blessing "Blessed be Jehovah the God of Shem; and Canaan shall be his servant." And Elohim, it is said, "shall enlarge Japhet, and he shall dwell in the tents of Shem." How remarkably this has been made good in the providential history of the world I need not stay to prove, how Jehovah God connected His name with Shem, to the humiliation of Canaan, and how Elohim enlarged Japhet, who would spread himself not merely in his own destined lot, but even dwell in the tents of Shem, and Canaan humbled there too. How true of the energetic Japhetic race that pushed westward, and not content with the east, pushes round again to the west anywhere and everywhere. Thus God declares Himself in every word He utters. A little key to the world's history is contained in those few words of Noah.

* If Canaan drew his father into the shameful exposure of Noah, all can see how just the sentence was. In any case it was mercy to confine the curse certainly earned by Ham within the narrowest limits, instead of extending it to all his posterity. In judgment as in grace God is always wise.

Then we find the generations of the sons of Shem. Without pretending to enter into particulars, this I may remark that in the Bible there is not a more important chapter thanGenesis 10:1-32; Genesis 10:1-32 as regards the providential arrangement of tongues, families, and nations Here alone is given the rise of different races, with their sources. Who else could have told us how and when the earth was thus divided? For this was a new state of things, not only not at all in the world before the flood, but not for some considerable time after it, and their distribution in their lands. This is the divine ethnology. Here man is at sea; but where he does arrive at conclusions, this at least is the common consent, as far as I know, of all who have given their minds to the study, that there are three, and only three, divisions into which nations properly diverge. So it is here. The word of God is before them. More than that: it is the conviction of all men, and men worthy to be listened to, that not more surely are they divided into three grand lines than that these three lines had a common origin. That there was only one such root is the statement of the scriptures. The word of God is always right. The details are of the highest interest, more especially when compared with the predicted results in the latter day, where we see the same countries and nations re-appear for judgment in the day of Jehovah. But into the proof of this we cannot now pause to enter.

Genesis 11:1-32 opens with the sin of man, which led to the division described in the preceding chapter, the moral reason of that fact, new then, but still in its substance going on, whatever the superficial changes among men in their lands, and tongues, and political distribution. Hitherto they had been of one lip; but combining to make a name to themselves, lest they should be scattered, not to exalt God nor confide in Him, they had their language confounded, and themselves dispersed. "So Jehovah scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because Jehovah did there confound the language of all the earth: and from thence did scatter them abroad upon the face of all the earth" (versesGenesis 11:8-9; Genesis 11:8-9).

The genealogy of Shem, with gradually decreasing age among his seed, follows down to Abram, the remainder of the chapter being thus the link of transition from the history of the world as it then was, and in its principle still is. We come at length to him in whom God brings in wholly new principles in His own grace to meet a new and monstrous evil idolatry. This daring evil against God, we know from Joshua 24:1-33 was then spread far and wide, even among the Shemitic race, although never heard of in scripture, whatever man's lawlessness in other ways, before the deluge. But here I stop for the present.

May we confide not only in scripture, but in Him who gave it! May we seek to be taught more and more His truth, leaning on His grace! He will withhold no good from those who walk uprightly; and there is no other way than Jesus Christ our Lord.