Verse-by-Verse Bible Commentary
Genesis 4:18

Bridgeway Bible Commentary

Cain’s followers and Seth’s (4:17-26)

Difficult though this new way of life was, the ungodly Cain was no doubt relieved to be free from the influence of God. The human population had been growing constantly, so in a plan to make himself secure Cain established his own independent settlement (17-18).
The beginnings of settled life were marked by both good and evil. People made some progress in the raising of sheep and cattle, and developed skills in various arts and crafts, but morally they became worse. Lamech not only murdered a boy who had done no more than slightly injure him, but wrote a song to celebrate his crime. Cain had at least looked for, and received, God’s protection against revenge killing, but Lamech was so arrogant and defiant that he challenged anyone to take action against him (19-24).
Cain’s descendants now disappear from the story. From this point on the story will be concerned with the descendants of another of Adam’s sons, Seth, for these were the ones who continued to worship God (25-26). Adam and Eve produced many sons and daughters (see 5:4), since part of their responsibility was to help populate the earth (see 1:28). Over a long period different racial groups emerged, as people settled in various regions and multiplied.

The Bible story, however, deals with the history of only a small portion of the human race, namely, that which produced the Semitic people, of whom the Hebrews were a part. This was the one line of descent through which people maintained a belief in the one true God (cf. Romans 1:20-23).

Coffman's Commentaries on the Bible

"And unto Enoch was born Irad: and Irad begat Mehujael; and Mahujael begat Methushael; and Methushael begat Lamech."

The similarity of some of the names in this genealogy to some of those in the genealogy of Seth is used as an excuse for some to claim that these are actually garbled accounts of the same genealogies, but there is no evidence whatever to support such a view. The very variations in the names used demonstrates their belonging to separate lines. Besides, as Willis expressed it, "The names are similar because people are fond of repeating names of important ancestors."John T. Willis, op. cit., p. 153. Abraham had a brother and a grandfather named Nahor; there were two Judas' among the Twelve, two Simons among the Twelve; and in the genealogy of Christ one finds such names as Amos, Nahum, Judas, Jesus, two Matthats, Eleazer, and a number of others that may easily be identified with persons outside of Jesus' ancestry. There are so many Marys in the Bible that sometimes it is difficult to determine who is meant! (See further note at the end of the chapter on the reasons why these two genealogies cannot be the same.)

Barnes' Notes on the Whole Bible

- XIX. The Line of Cain

17. חניך ch^enôk, Chanok, “initiation, instruction.”

18. עירד ‛ı̂yrād, ‘Irad, “fleet as the wild ass, citizen.” מחוּיאל m^echûya'el, Mechujael, “smitten of ‘El, or life of ‘El.” מתוּשׁאל m^etûshā'ēl, Methushael, “man of ‘El, or man asked.” למך lāmek, Lemek, “man of prayer, youth.”

19. עדה 'ādâh, ‘Adah, “beauty.” צלה tsı̂lâh, Tsillah, “shade or tinkling.”

20. יבל yābāl, Jabal, “stream, leader of cattle, produce, the walker or wanderer.” אהל 'ohel plural: אהלים 'ohālı̂ym for אהלים 'ăhālı̂ym “tent, awning, covering” of goats’ hair over the poles or timbers which constituted the original booth,” סכה sŭkâh.

21. יוּבל yûbāl, Jubal, “player on an instrument?”

22. תוּבל־קין tûbal-qayı̂n, Tubal-qain, “brass-smith?” The scion or son of the lance. <נעמה na‛ămâh, Na’amah, “pleasant, lovely.”

Mankind is now formally divided into two branches - those who still abide in the presence of God, and those who have fled to a distance from him. Distinguishing names will soon be given to these according to their outward profession and practice Genesis 6:1. The awful distinction according to the inward state of the feelings has been already given in the terms, the seed of the woman and the seed of the serpent.

Genesis 4:17

Cain is not unaccompanied in his banishment. A wife, at least, is the partner of his exile. And soon a son is born to him. He was building a city at the time of this birth. The city is a keep or fort, enclosed with a wall for the defense of all who dwell within. The building of the city is the erection of this wall or barricade. Here we find the motive of fear and self-defense still ruling Cain. His hand has been imbrued in a brother’s blood, and he expects every man’s hand will be against him.

He calls his son Henok (Enoch), and his city after the name of his son. The same word is employed as a name in the lines of Seth Genesis 5:18, of Midian Genesis 25:4, and of Reuben Genesis 46:9. It signifies dedication or initiation, and, in the present case, seems to indicate a new beginning of social existence, or a consciousness of initiative or inventive power, which necessity and self-reliance called forth particularly in himself and his family. It appears, from the flocks kept by Habel, the fear of persons meeting and slaying the murderer, the marriage and family of Cain, and the beginning of a city, that a considerble time had elapsed since the fall. The wife of Cain was of necessity his sister, though this was forbidden in after times, for wise and holy reasons, when the necessity no longer existed.

Genesis 4:18

The names in this verse seem to denote, respectively, fleet as a wild ass, stricken by God, man of prayer, and youth. They indicate a mingling of thoughts and motives in men’s minds, in which the word אל 'el “mighty” as a name of God occurs. This name is a common noun, signifying hero or potentate, and also power or might, and is transferred to God as “the Potentate,” or “Almighty One.” It is distinguished from אלהים 'ĕlohı̂ym “God,” since they are put in apposition Joshua 22:22; and seems to be properly an epithet applied to God by way of pre-eminence. The denomination, “stricken of the Mighty,” is a recognition of the divine power. “The man of prayer,” or “asking,” may also have reference to an act of worship. Among these higher thoughts we also find a value put upon youth and physical superiority, as the fleetness of the wild ass. This is all we can learn from these imperfectly understood names.

Genesis 4:19

This is the first record and probably the first instance of polygamy. The names of the two wives, Adah, “beauty,” and Zillah, “shade or tinkling,” seem to refer to the charms which attracted Lamek. Superabundance of wealth and power perhaps led Lamek to multiply wives.

Genesis 4:20 is the first notice of the tent and of cattle. The tent was the thin shining and shading canvas of goats’ hair, which was placed over the poles or timbers that constituted the original booth. In process of time it would supplant the branches and foliage of the booth as a covering from the sun or the wind. The cattle are designated by a word denoting property, as being chattels personal, and consisting chiefly of sheep and oxen. The idea of property had now been practically realized. The Cainites were now prosperous and numerous, and therefore released from that suspicious fear which originated the fortified keep of their progenitor. The sons of Jabal rove over the common with their tents and cattle, undismayed by imaginary terrors.

Genesis 4:21

Here is the invention of musical instruments in their two leading varieties, the harp and the pipe. This implies the previous taste for music and song. It seems not unlikely that Zillah, the mother of Jubal, was a daughter of song. The fine arts follow in the train of the useful. All this indicates the easy circumstances in which the Cainites now found themselves.

Genesis 4:22

The three names Jabal, Jubal, and Tubal are formed from root signifying to “flow, run, go forth,” perhaps “blow,” from which comes יובל yôbēl the “blast” or trumpet-note of joy and release. Accordingly, all sorts of going forth, that were suitable to the life of a nomad, seem to have distinguished this family. The addition of Cain to the name of Tubal may have been a memorial of his ancestor, or an indication of his pursuit. Tubal of the spear or lance may have been his familiar designation. The making of tents implies some skill in carpentry, and also in spinning and weaving. The working in brass and iron furnishes implements for war, hunting, or husbandry. The construction of musical instruments shows considerable refinement in carving and moulding wood. Naamah, the lovely, seems to be mentioned on account of her personal charms.

Genesis 4:23-24

In this fragment of ancient song, we have Lamek, under the strong excitement of having slain a man in self-defense, reciting to his wives the deed, and at the same time comforting them and himself with the assurance that if Cain the murderer would be avenegd sevenfold, he the manslayer in self-defense would be avenged seventy and seven-fold. This short ode has all the characteristics of the most perfect Hebrew poetry. Every pair of lines is a specimen of the Hebrew parallelism or rhythm of sentiment and style. They all belong to the synthetic, synonymous, or cognate parallel, the second member reiterating with emphasis the first. Here we observe that Lamek was a poet; one of his wives was probably a songstress, and the other had a taste for ornament. One daughter was the lovely, and three sons were the inventors of most of the arts which sustain and embellish life. This completes the picture of this remarkable family.

It has been noticed that the inventive powers were more largely developed in the line of Cain than in that of Sheth. And it has been suggested that the worldly character of the Cainites accounts for this. The Shethites contemplated the higher things of God, and therefore paid less attention to the practical arts of life. The Cainites, on the other hand, had not God in their thoughts, and therefore gave the more heed to the requisites and comforts of the present life.

But besides this the Cainites, penetrating into the unknown tracts of this vast common, were compelled by circumstances to turn their thoughts to the invention of the arts by which the hardships of their condition might be abated. And as soon as they had conquered the chief difficulties of their new situation, the habits of industry and mental activity which they had acquired were turned to the embellishments of life.

We have no grounds, however, for concluding that the descendants of Cain were as yet entirely and exclusively ungodly on the one hand, or on the other that the descendants of Sheth were altogether destitute of inventive genius or inattentive to its cultivation. With the exception of the assault that seemed to have provoked the homicidal act of Lamek, and the bigamy of Lamek himself, we find not much to condemn in the recorded conduct of the race of Cain; and in the names of some of them we discover the remembrance and recognition of God. Habel had a keeper of cattle before Jabal. The Cainites were also an older race than the Shethites. And when Noah was commissioned to build the ark, we have no reason to doubt that he was qualified in some measure by natural ability and previous training for such a task.

The line of Cain is traced no further than the seventh generation from Adam. We cannot tell whether there were any more in that line before the flood. The design of tracing it thus far, is to point out the origin of the arts of life, and the first instances of bigamy and homicide in self-defense.

Smith's Bible Commentary

Lets turn to Genesis Chapter four.

Adam and Eve have been expelled from the Garden of Eden because of their disobedience to God.

And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord ( Genesis 4:1 ).

Now there are always people who are ready to make up theories concerning how certain things happened or what certain things were. But let me say wherever the Bible is silent it is best that we be silent. I'm not really interested in conjecturing on the scriptures. But there are those who teach that Eve's sin with the serpent was that Eve had copulation with the serpent, according to many people's theory, and Cain is the product of that relationship. And so actually Cain was a descendent of men after Satan, and then Abel was, you know, the relationship between Adam and Eve, but the scripture does not support that at all. Very clearly here in Chapter four, Adam knew Eve his wife and that's just a way of saying that they had an intimate relationship and she conceived and bare Cain. That's the plain obvious teaching of the scriptures; and thus, I count it fantasy the theory that men have devised.

Now when Cain was born, you remember that God promised that the seed of the woman would bruise the serpent's head, and Eve thought that God was fulfilling the promise through Cain. She thought that this is the fulfillment and so she said, "I have gotten a man child from the Lord". In other words, this is the one that God has promised that is going to bruise the serpent's head. She was mistaken. Cain was no doubt a disappointment.

And she again bare his brother Abel. And Abel was a keeper of the sheep, but Cain was a tiller of the ground. And in the process of time, it came to pass, that Cain brought of the fruit of the ground, an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering. But unto Cain and his offering he had not respect. And Cain was very angry, and his countenance fell ( Genesis 4:2-5 ).

Now why is it that God accepted Abel's sacrifice and did not accept Cain's sacrifice? There are those who say it was because Cain offered the works of his hand, where as Abel offered a blood sacrifice unto God; and thus, was Abel's accepted while Cain's was rejected. That sounds very plausible. But it is interesting that later on when God established the sacrifices in the book of Leviticus, they did have what was called in your King James, "meat offering", but it is really the meal offering and they did offer the grain, the meal pressed into flour little cakes. They were a legitimate offering unto the Lord in sacrifice.

So it isn't really one is of a crop nature and the other is a blood sacrifice. In Hebrews, we are told that by faith Abel offered a more excellent sacrifice than Cain, so the problem with Cain was that his was not of faith, whereas Abel's sacrifice was one of faith. That's the basic difference: one believing God and trusting God, the other not believing. Thus all of the sacrifices you may make without faith are worthless. The faith was the quality that made Abel's sacrifice acceptable unto God. And that is the New Testament commentary on the Old Testament and quite often the very best and most valuable commentary you can find for the Old Testament is the New Testament itself, for there are many interesting insights given to us in the New Testament of the Old Testament scriptures. And so this is one where in Hebrews we find the difference between the two sacrifices, one was offered in faith and thus was accepted.

Now the Lord said unto Cain, Why are you angry? Why is your countenance fallen? ( Genesis 4:6 )

In other words, Cain was obviously angry that his was not accepted. Now by what virtue they knew that his was not accepted, the scripture doesn't say. But they no doubt had in those days a very intimate type of communication with God. Because here is God speaking to Cain and saying, "Why do you look so angry? Why is your face fallen?" And God is now giving to Cain a second chance. He's said,

If you do well, shalt thou not be accepted? ( Genesis 4:7 )

In other words, if you're doing the right thing, I'll accept you. He's encouraging him to the right kind of action now. If you do well, will you not be accepted?

And if you don't do well, then sin lieth at your door. And unto thee shall be his desire, and thou shalt rule over him ( Genesis 4:7 ).

And so the Lord speaks of the sin at the door of Cain. And God said, you know, get things right. Offer again. If you're doing the right thing, it will be accepted.

But Cain talked with Abel his brother: and it came to pass, after they were in the field, that Cain rose up against Abel his brother, and slew him. And the Lord said unto Cain, Where is Abel thy brother? And he said, I don't know: Am I my brother's keeper? And he said, What have you done? the voice of thy brother's blood crieth unto me from the ground. And now thou art cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand ( Genesis 4:8-11 );

Now because God is questioning, it doesn't mean that God doesn't know. God knows all things, but He still asks questions. Not for his information, but the questions of God are to open us up. Perhaps even to a confession here. You see when Cain tried to pass it off with a lie; God knew exactly what was going on. He said, "Where is your brother?" God knew exactly where his brother was. He wanted an acknowledgment from Cain of what he had done.

Because if we acknowledge our sins, if we confess our sins, than we give God a basis to forgive our sin. The Bible says that he who seeks to cover his sins shall not prosper, but whoever confesses his sins shall be forgiven. So God is asking not because He didn't know where Abel was, He knew exactly what was going on. He wanted a confession out of Cain, in order that He might have a basis to grant forgiveness and pardons. For if we confess our sins He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

But man seems to have a difficult time confessing his sin, his guilt. In Proverbs it says there is a generation that is pure in their own eyes but the truth is far from them. How often we seek to justify the things that we have done. Rather than just saying those three hardest words to utter in the English language. "I was wrong." Oh, how hard that is to say. Because you see, I'm never wrong, really. It's just if this had not had happened, and that had not had happened, I wouldn't have done it. "The woman that thou has given me to be my wife", you know, there's always some reason, there's always some excuse. It's never really me. Why is it that we always want to find fault or blame with some ulterior cause, rather than just accepting the blame and the responsibility ourselves?

If I cut my finger with a knife, it's because the kids have the music on too loud in the other room. So I go storming in and say, "Turn that music down!" you know and holding my finger. It really is that I was just careless. And I shouldn't have been trying to carve it that way. You see there's always some reason or some outside fault. Man seems to basically be that way. Trying to cast the blame onto something else, but God is always zeroing in, wanting that confession, because until I confess my sin, God really can't righteously forgive me my sin. And so when God is questioning, it's not for God's information purposes, but it's to give man that opportunity to confess, in order that God might have the opportunity to grant the forgiveness.

"Where's your brother?" "I don't know. Am I my brother's keeper?" And He said, "What have you done?" You see the questions are to elicit the confession from Cain. And then God goes ahead and declares what he has done. "Your brother's blood is crying from the ground. And now thou art cursed from the earth, which has opened her mouth to receive your brother's blood from thy hand.

When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear ( Genesis 4:12-13 ).

Really his punishment was very mild for the crime that he had committed.

Behold, thou hast driven me this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that everyone that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch ( Genesis 4:14-17 ).

Now, herein, of course, creates a big problem for a lot of people. Where did Cain get his wife? I think this is one of the most oft asked Bible questions. The genealogical records that are given to us in the Bible are not at all complete. The Lord is interested really in only one genealogical line. And that is the line that comes from Abraham, through David to Christ.

None of the rest of them are really important. Some of the families are followed for a little while just to give you sort of a brief historic background to show you areas of the world that were populated by certain people, descendents of certain people. But they will only trace other lines for just a short way, it cuts off, and the basic line that we are going to follow is the line that will lead from Adam to Abraham, from Abraham to David, and from David to Jesus Christ. After Jesus Christ, genealogical records are of no value. We don't need them anymore. The only value of holding or maintaining a genealogical record is to bring it down to Jesus Christ, so that when He is born it will be proved that God fulfilled his promise to David and to Abraham, that through thy seed shall the nations of the world be blessed.

And so Adam and Eve had sons and daughters that aren't even listed, their names aren't even given. As we get into the fifth chapter and we find a genealogical chart, it names just one son because we're only following one line, as it will bring us ultimately to Abraham. They had many other children, it says they had sons and daughters, but we're only interested in one family line, the one that will bring us to Abraham. We're not interested in all of the sons and daughters that they may have had.

Now at the time that Cain killed his brother Abel, they were probably a hundred and twenty years old at this point. And by this time there were no doubt many other brothers and sisters, children of Adam and Eve, who no doubt had their children, who had their children. He could have married a cousin; he could have married a niece on down the line. There are many possibilities. The Bible doesn't trace and isn't interested in tracing all the families of men, just the one line to bring us to Abraham in order that we might come to Christ. And so, he could have married a sister.

In the beginning there would have been a much purer strain. There could have been intermarriage between brother and sister without a genetic foul up which would exist today in close inner marriage because of the whole scheme of things that has deteriorated down through the years. You're not nearly as healthy as was Cain and Abel and their brothers and sisters. At a hundred and twenty years, they were just starting. I'll never get that far. But they lived to be nine hundred years old, nine hundred and thirty, nine sixty and so forth. And so there was a much purer strain at the beginning. He could have easily married a sister, there's really no problem with Cain finding a wife and marrying her.

Now for a moment we're going to follow Cain's descendents, but there is no sense of carrying them out very far because his descendents were all destroyed in the flood. And so you'll start out with a new race after Noah. But we'll follow them for just a moment here in Chapter five, we'll trace them for a little way.

Cain knew his wife and she conceived and bare Enoch and Cain built a city and named it after Enoch.

And unto Enoch was born Irad; and Irad begat Mehujael: and Mehujael begat Methushael: and Methushael begat Lamech. And Lamech took unto him two wives: the name of the one was Adah, the name of the other Zillah. And Adah bare Jabal: he was the father of such who dwell in tents, and of such who have cattle. And his brother's name was Jubal: he was the father of all such as handle the harp and organ ( Genesis 4:18-21 ).

So we see the early development of instruments.

And Zillah, bare Tubalcain, an instructor of every artificer in brass and iron ( Genesis 4:22 ):

So really it is interesting that iron appeared in an anti-delugian age. Before the flood they had already begun to use iron, so they had developed certain smelting methods. Now, it is interesting that even till the time of David, Israel had not advanced to an Iron Age. Many of their enemies would come in with iron chariots and Israel was always at a great disadvantage. It wasn't really until about the time of Solomon that they really began to smelt copper and come into a use of metals. But Israel was slow in the development of metals. But here in an anti-delugian age, they were using brass and iron, which of course is very interesting.

And the name of his sister was Naamah. And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt ( Genesis 4:22-23 ).

Or I have a young man who was seeking to wound me, trying to hurt me, I have killed him. It was a thing of self-defense.

If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold ( Genesis 4:24 ).

And so Lamech told his wives a young man was trying to hurt me, he was seeking to wound me, I killed him and if Cain is going to be avenged seven times, I ought to be avenged seventy times seven. Interesting figure because I heard that again some place. When Peter said to the Lord "how often shall I forgive a brother's trespass, till seven times?" The Lord said, "not seven times. Seventy times seven" ( Matthew 18:22 ).

And Adam knew his wife again; and she bare a son ( Genesis 4:25 ),

Now this is after the killing of Abel, but they no doubt had other many children in the meantime. And she bare a son,

and called his name Seth [which means "appointed"]: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew ( Genesis 4:25 ).

So originally it would have been perhaps that through Abel it would have come, but now God has appointed another seed, Seth. And from Seth of course, we will follow down to Abraham.

And to Seth, to him also there was born a son; and he called his name Enos; and then men began to call upon the name of Jehovah [or Yahweh] ( Genesis 4:26 ).

Chapter 5

Now chapter five,

This is the book of the generations of Adam. [And as you read these generations of Adam and as it lists them for us] 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. And Adam lived one hundred and twenty years, and begat a son in his own likeness, after his image; and called his name Seth ( Genesis 5:1-3 ).

So you see Adam was a hundred and twenty years when Seth was born so that means Cain was probably in his late hundred teens. And when he killed his brother that would have given him opportunity for him to marry a ninety-year old sister. It would be no problem there at all.

And the days of Adam after he had begotten Seth were eight hundred years; and he begat sons and daughters. And the days of Adam that he lived were nine hundred and thirty years and he died ( Genesis 5:4-5 ).

Prior to the flood, man's life expectancy was much greater. They lived almost for a millennium. Methuselah came the closest, nine hundred and sixty nine years. But it would seem that the earth was protected by this moisture blanket prior to the flood and that the climactic conditions of the earth were vastly altered from what they are today. It's easy and interesting to conjecture what a great moisture blanket around the earth would do, as far as the earth's temperatures, in an equalizing of the earth's temperatures, as well as the way that the earth would be watered, with its great moisture blanket and also the protection that it would afford to cosmic radiation. We know that just a little ozone gas in the strata sphere filters out much of the ultraviolet rays of the sun. If that ozone blanket, which, of course stretches out for several miles, if it were all compressed it would only be three millimeters thick. So there is not much ozone out there protecting you and really sustaining your life forces here upon the earth.

Now we do know that at one time the earth did have a much milder climate. Of course, there is also that constant decreasing of the electromagnetic field around the earth. If the electromagnetic field has been decreasing at a constant rate since the time of Adam, the electromagnetic field would have caused the temperature of the earth, the mean temperature of the whole earth, to be much warmer than it is now.

In fact, if the decrease of the electromagnetic field, as has been measured for the last hundred and thirty six, seven years, if that is true, a constant factor, and has been for six thousand years, it would have made a vast difference in the shielding of the earth from cosmic radiation because much of the cosmic radiation is reflected or bounces off of the electromagnetic field. And also it would create a heat, but if you would take it back as much as twenty-five thousand years, the electromagnetic field around the earth would have been so strong that the earth temperatures would be about two hundred degrees Fahrenheit. If you would take it back fifty thousand years, the electromagnetic field would be so strong around the earth that the earth's temperatures would be so high that the earth would be in a molten state.

So, the scientists who believe in evolution had to do some fast thinking. They say that figures don't lie, but liars sure can figure. And they had to figure something out for this one. And so they have come up with a very interesting theory. That every five thousand years or so, by some mystical magic way, hocus pocus dominocus, the electromagnetic field gets recharged. Now they don't know how. But just every five thousand years or so the thing gets recharged, new burst of energy and then it starts declining again. It's interesting to watch them as they try to make the facts fit their theory. And sometimes they really do some real dishonest juggling.

Now as we go through these genealogies here in the fifth chapter, if you'll take a pencil and paper some time and figure it out, you'll find some interesting things. Number one, that Noah's father lived at the same time that Adam was still living. So Noah wasn't that far removed from Adam. His father was still alive while Adam was alive upon the earth. Another interesting thing is that Methuselah died in the year of the flood. Which makes it very possible that Methuselah himself was destroyed in the flood. In the genealogical records there is one exception to the whole thing and he died, and he died, and he died, until we get down to Enoch. And it says,

and he was not; for God took him ( Genesis 5:24 ).

And so Enoch breaks the chain. Enoch was a man of faith. He lived only three hundred and some years walking with God, and Enoch walked with God, a man of faith. "And he was not, for God took him." Again we have an interesting commentary on Enoch in the New Testament book of Hebrews. "By faith Enoch walked with God and he was not for God took him" ( Hebrews 11:5 ). But before God took him he had this testimony that he pleased God. What a glorious testimony! May that be the testimony of each of our lives that we pleased God.

God said concerning His Son at His baptism, "this is my beloved Son in whom I am well pleased". Jesus said, "I do always those things that please the Father". In Revelation, we are told that God has created all things and for his pleasure they are and were created. That includes you. But then Hebrews goes on to tell us, "for without faith it is impossible to please God". So we please God by our trusting Him. God is pleased when you put your trust and you commit yourself to Him.

And so through Chapter five you can work things out if you like, but now here is an interesting thing you see. Where did all of these records come from that Moses got together when he wrote this book? Writing was invented very early in the history. Prior to the writing, it came by verbal tradition. Adam no doubt told his sons, his grandsons, his great grandsons, his great, great grandsons, his great, great, great grandsons. He lived a long time. He had an opportunity to tell them.

And for a hundred years Lamech could have sat on Adam's knee, but he probably would have only done it for a few years, but at any rate, he could have sat at Adam's feet while Adam rehearsed for him the whole experience of the garden. You see he could have heard it directly from Adam. And then he told his son, Noah, who also shares it with his son Shem, and Shem was still alive when Abraham was born. So in reality, you have a link between Adam and Lamech, crossover link, Lamech then telling his son Noah, and Noah sharing with his son Shem and Shem sharing with Abraham.

Now it is true that there are other records of the flood in Babylon, Egypt, India, other accounts of creation. Most of them are gross types of exaggerated accounts. Some of them are very parallel to the biblical account. Some of them appearing in historic documents that some of the scholars say anti-date the Bible. But does it disprove the Bible because the Indians have an account of the flood and the Inca Indians have an account of the flood and the Babylonians have an account of the flood and the Egyptians have an account of the flood? Does that disprove the Bible? No.

What does it prove? It proves the common origin of man. The stories being modified, changed and amplified in many cases as they were spread through words of mouth and went to different areas, after the tower of Babel when men were scattered abroad upon the earth. But the common origin of man would then have a creation story in each of the ethnic groups. It doesn't at all disprove the biblical account, but only substantiates and proves the common origin of man. Though the skeptics would like to twist the evidence to make it show that Moses was perhaps copying the Babylonian account or whatever, which is very farfetched because if you compare the account you will find that Moses in his writing of the account, it is far different from the Babylonian, which is a very exaggerated account indeed. So if you want to look at chapter five and look at their ages and figure out who was living when, who was living and so forth, you'll find it interesting, but I don't get too excited over genealogical records. "

Dr. Constable's Expository Notes

The descendants of Cain 4:17-24

"By virtue of being Cain’s descendants, the people named in the genealogy all inherit his curse. Thus the Cainite genealogy becomes part of the Yahwist’s account of man’s increasing sin." [Note: R. R. Wilson, Genealogy and History in the Biblical World, p. 155.]

Cain’s wife (Genesis 4:17) was evidently one of his sisters or nieces (cf. Genesis 5:4). God did not prohibit marrying siblings and close relatives until the Mosaic Law.

"Because harmful mutations so greatly outnumber any supposed helpful ones, it’s considered unwise nowadays (and illegal in many states) to marry someone too closely related to you. Why? Because you greatly increase the odds that bad genes will show up. By the way, you also increase the odds of bringing out really excellent trait combinations. But did you ever hear anybody say, ’Don’t marry your first cousin or you’ll have a genius for a child?’ They don’t usually say that, because the odds of something bad happening are far, far, far, far, far greater.

"That would not have been a problem, by the way, shortly after creation (no problem for Cain and his wife, for example). Until mutations had a chance to accumulate in the human population, no such risk of bad combinations existed." [Note: Gary Parker, Creation Facts of Life, p. 98. This is an excellent book that deals with the evidence of creation, Darwin and biologic change, and the fossil evidence. See also Ham, et al., pp. 17, 177-85.]

Lamech (Genesis 4:19) was the first bigamist. Bigamy was common in the ancient Near East, but it was never God’s desire (cf. Genesis 2:24; Matthew 19:4-5). God permitted it, however, as He did many other customs of which He disapproved (e.g., divorce, marrying concubines, polygamy, etc.). That is, He allowed people who practiced them to continue to live.

"To be sure, no rebuke from God is directed at Lamech for his violation of the marital arrangement. It is simply recorded. But that is the case with most OT illustrations of polygamy. Abraham is not condemned for cohabiting with Sarah and Hagar, nor is Jacob for marrying simultaneously Leah and Rachel. In fact, however, nearly every polygamous househould [sic] in the OT suffers most unpleasant and shattering experiences precisely because of this ad hoc relationship. The domestic struggles that ensue are devastating." [Note: Hamilton, p. 238. Cf. Deuteronomy 21:15-17.]

"Cain’s family is a microcosm: its pattern of technical prowess and moral failure is that of humanity." [Note: Kidner, p. 78.]

God shows the destructive consequences of sin (cf. Genesis 2:24) more often than He states them in the Old Testament. Polygamy is one form of sin.

Polygamy is ". . . the symptom of an unbalanced view of marriage, which regards it as an institution in which the wife’s ultimate raison d’etre [reason for being] is the production of children. Where God had created the woman first and foremost for partnership, society made her in effect a means to an end, even if a noble end, and wrote its view into its marriage contracts." [Note: Ibid., p. 36.]

This is the first occurrence of polygamy in Genesis. We shall find several cases of it throughout the Old Testament. People practiced it widely in the ancient Near East, but it was contrary to the will of God (Genesis 2:24). Besides indulging the flesh, polygamy was an attempt to ensure the survival of the family by providing male successors. [Note: For a good, brief introduction to polygamy, see M. Stephen Davis, "Polygamy in the Ancient World," Biblical Illustrator 14:1 (Fall 1987):34-36.] The presence of polygamy in Lamech’s generation shows how sin escalated in the marriage relationship following the Fall.

The reference to forging (lit. sharpening) iron implements (Genesis 4:22) appears anacronistic since the smelting of iron was not common until the Iron Age, in the second millennium B.C. Perhaps this is a reference to the cold forging of meteoric iron, which was common earlier. [Note: The New Bible Dictionary, 1962 ed., s.v. "Mining and Metals," by A. Stuart. See also Mathews, p. 287; and Hamilton, p. 239.]

We could paraphrase the idea in Lamech’s mind as expressed in Genesis 4:23-24 more clearly as follows. "If I am threatened again, I will retaliate again, even more forcefully than Cain did." Lamech may have been claiming that he had killed in self-defense. Nevertheless he was boasting and shows himself thereby to be more barbaric than his forefather Cain (cf. Exodus 21:25). The seventh generations from Adam through Cain and Seth, ungodly Lamech (Genesis 4:19-24) and godly Enoch (Genesis 5:24), stand in sharp contrast to each other. The former man inflicts death, and the latter does not die. Some scholars have called Lamech’s poem the "Song of the Sword." Lamech thought himself invincible with his newly acquired weapons.

"Both Cain’s antediluvian lineage and the postdiluvian Babel cautioned later Israel that cities founded upon arrogance resulted in violence and ultimately destruction." [Note: Mathews, pp. 282-83.]

Dr. Constable's Expository Notes

3. The spread of civilization and sin 4:17-26

Cain prospered even though he rebelled against God. This is another indication of God’s grace. Cain’s descendants took the lead in building cities, developing music, advancing agriculture, creating weapons, and spreading civilization. However the descendants of Seth made an even more important advance, the worship of God.

Gill's Exposition of the Whole Bible

And unto Enoch was born Irad,.... But of neither of them is any other mention made, either in sacred or profane history; nor is it said how old Enoch was when Irad was born, nor how long he lived after; as is recorded of Adam, Seth, and their posterity:

[and] Irad begat Mehujael, [and] Mehujael begat Methusael; of whom also we have no other account;

[and] Methusael begat Lamech; and it seems for the sake of Lamech that the genealogy of Cain's posterity is described and carried down thus far, some things being to be taken notice of concerning him. The names of the immediate posterity of Genos or Cain, according to Sanchoniatho, and, as Philo Byblius l has translated them, were light, fire, and flame; who found out fire by rubbing pieces of wood together, and taught the use of it, from whence they seem to have their names. These begat sons that exceeded others in bulk and height, whose names were given to the mountains they first possessed, and from them were called Cassius, Libanus, Antilibanus, and Brathy; and of them were begotten Memrumus and Hypsuranius, so called by their mothers, women, who, without shame, lay with everyone they could meet with; of these came Agreus and Halieus, the inventors of fishing and hunting; and these seem to answer to the generations from Cain to Lamech; and it is no wonder Moses should take no more notice of such a set of men; which, according to their own historian, deserved but little regard.

l Apud Euseb. Praepar. Evangel. l. 1. p. 34, 35.

Henry's Complete Commentary on the Bible

      16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.   17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.   18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

      We have here a further account of Cain, and what became of him after he was rejected of God.

      I. He tamely submitted to that part of his sentence by which he was hidden from God's face; for (Genesis 4:16; Genesis 4:16) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord,2 Thessalonians 1:9. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion.

      II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for,

      1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city,Revelation 20:9. On the east of Eden, the cherubim were, with the flaming sword, Genesis 3:24; Genesis 3:24. There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him the land of Nod (that is, of shaking or trembling), because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. "Return therefore to thy rest, O my soul, to thy rest in God; else thou art for ever restless."

      2. He built a city for a habitation, Genesis 4:17; Genesis 4:17. He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he built a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond. Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not that city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, Psalms 17:14. (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of love or hatred by all that is before us,Ecclesiastes 9:1; Ecclesiastes 9:2.

      3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character, with that holy man that walked with God,Genesis 5:22; Genesis 5:22. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, John 14:22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed (Genesis 5:1-32; Genesis 5:1-32), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.

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.