* MAY b 1900 * Division .J^^J 13 I Section.*.. iT-rl,^ cL No I THE PREACHER'S COMMENTARY ON THE BOOK OF GENESIS. THE §xzuhzxs (Eoniplet^ ^omiktiml COMMENTARY ON THE OLD TESTAMENT CON AN ORIGINAL PLAN). BY VAETOUS AUTHORS. LONDOK : RICHARD D. DICKINSON, 89, FARRINGDON STREET. 1885. HOMILETICAL COMMENTARY ON THE BOOK OF GENESIS. CRA PThJJiS L to VIII. BY REV. J. S. 'eXELL, M.A. CHAPThJRS IX. to L. BY REV. T. H. LEALE, A.K.C (Author of Homiktlcal Commentanj on " Eixlesiastes." ) I.ONDON : RICHARD D. DICKINSON, 89, FARRINGDON STREET. 18 85. Dabling & Son, Minerva Steam Printing Office, 31, Eastcheap, E.g. TABLE OF CONTENTS. Introduction FAOB 1 CHAPTER I. VERSES Critical Notes 1—2 The Creator and His Work The Theology of Creation Suggestive Comments on the Verses 3—5 The Creation of Light Suggestive Comments on the Verses 6—8 The Atmosphere Suggestive Comments on the Verses 9—13 The Sea and the Dry Laud Vegetation Suggestive Comments on the Verses 14—19 The Heavenly Bodies Suggestive Comments on the Verses 20—23 Fish and Fowl Suggestive Comments on the Verses 24—26 The Animal World Suggestive Comments on the Verses 21—28 The Creation of Man What is the Image of God in which Man was Suggestive Comments on the Verses • 29—31 The Universe— God's Gift to Man Suggestive Comments on the Verses Suggestive Illustrations for Chapter I. . CHAPTER II. Critical Notes 1—3 The Divine Sabbath Suggestive Comments on the Verses 4—7 The World without a Man Sugg&stive Comments on the Verses 8—17 The Garden of Eden Suggestive Comments on the Verses 18—25 The Creation of Woman Suggestive Comments on the Verses Illustrations to Chapter II. Created o 6 9 10 14 15 16 17 18 19 20 21 22 23 24 25 26 27 27 28 28 39 39 40 41 41 43 44 45 46 49 CHAPTER III. Critical Notes 1—7 The First Great Temptation ... Suggestive Comments on the Verses 53 54 56 CONTENTS. VERSES PAGB 8—12 The Sad Effects of Yielding- to Temptation 62 13—21 The General Results of the Fall of our First Parents 65 Suggestive Comments on the Verses 67 22—24 The Expulsion of Man from Eden 70' Suggestive Comments on the Verses ... ... ... ... 71 Illustrations to Chapter III 71 CHAPTER IV. Critical Notes 78 1,2 Domestic Life 78 Suggestive Comments on the Verses 80 3—8 The True and False Worshipper of God 81 Suggestive Comments on the Verses 82 9 — 16 The Bitter Curse which Sin brings upon an Individual Life ... 85 Suggestive Comments on the Verses 88 16—18 The Future of a God-forsaken Life 89 Suggestive Comments on the Verses 90 J9 — 26 Lamech 90 Suggestive Comments on the Verses 91 Illustrations to Chapter IV 92 CHAPTER V. Critical Notes 96 1 — 32 Distinguished Men 96 The Longevity of the Antediluvian Race 99 Suggestive Comments on the Verses 99 Illustrations to Chapter V 103 CHAPTER VI. Critical Notes 105 1—8 A Degenerate World 105 Suggestive Comments on the Verses 109 Extent of Man's Wickedness Ill Lonely Moral Goodness 112 9 — 13 Noah, or a Good Man Living in Degenerate Times 113 Suggestive Comments on the Verses 114 14 — 22 The Divinely-Achieved Safety of the Good, and its Connection with the Life-Giviug Agencies of the Material Universe... 115 The Ark, a Type of the Scheme of Human Salvation ... 118 Suggestive Comments on the Verses 122 Illustrations to Chapter VI 125 CHAPTER VII. Critical Notes ... ... ... 130 1—10 The Ark Completed; or, the Termination of definite Moral Service ... ... ... ... ... ... ... 131 Suggestive Comments on the Verses 133 11—24 The Deluge ; or, the Judgments of God upon the Sin of Man 137 Suggestive Comments on the Verses 139 Illustrations to Chapter VII 142 CONTENTS. CHAPTER VIII. VERSES PAGE Critical Notes 146 1 — 5 The Gradual Cessation of Divine Retribution ..- ... ... 146 Suggestive Comments on the Verses ... ... ... ... 148 6 — 12 The Judicious Conduct of a Good Man in seeking to ascertain the Facts of Life, and his Relation thereto ... ... 150 Suggestive Comments on the Verses ... ... ... ... 152 13—19 Man s Going Forth after the Judgments of God 153 Suggestive Comments on the Verses ... ... ... ... 154 20 — 22 The Devout Conduct of a Good Man, after a Special Deliverance from Eminent Danger ... ... ... ... ... 155 Suggestive Comments on the Verses ... ... ... ... 157 Illustrations to Chapter VIII. ... ... ... ... ... 158 CHAPTER IX. Critical Notes 161 1 — 7 The Divine Benediction on the New Humanity ... ... 162 Suggestive Comments on the Verses ... •■• ... ... 167 8 — 17 God's Covenant with the New Hunianit)' ... ... ... 170 Suggestive Comments on the Verses ... ... ... ... 174 18, 19 The Factors of Human Culture 178 Suggestive Comments on the Verses ... ... ... ... 181 20—27 The Lessons of Noah's Fall 182 Suggestive Comments on the Verses ... ... ... ... 184 28, 29 The Years of Noah : their Solemn Lessons 188 Suggestive Comments on the Verses ... ... ... ... 189 CHAPTER X. Critical Notes 189 1—32 The First Ethnological Table 190 Suggestive Comments on the Chapter ... ... ... ... 192 Suggestive Comments on Special Portions ... ... ... 192 Illustrations to Chapter IX. ... ... ... ... ... 193 Illustrations to Chapter X 200 CHAPTER XI. Critical Notes 205 1—9 The Builders of Babel 206 Suggestive Comments on the Verses ... ... ... ... 209 10 — 26 The Generations of Shem ... ... ... ... ... 214 Suggestive Comments on the Verses ... ... ... ... 215 27 — 32 The Dawn of Abram's History... ••• ... ... ... 215 Suggestive Comments on the Verses ... ... ... ... 216 Illustrations to Cha])ter XI. ... ... ... ... ... 218 CHAPTER XII. Critical Notes 223 1—3 The Call of Abraham 225 Suggestive Comments on the Verses .. ... ... ... 229 4 — 9 Abraliam on his Journey. — The Obedience of Faith ... ... 232 CONTENTS. 10—20 1—4 5—9 10—13 14—18 1—12 13—16 17—20 21—24 1—3 4—6 ■12 13—14 15, 16 Suggestive Comments on the Verses ... Abram in Egypt, The Temptations and Trials of a Life of Faith Suggestive Comments on the Verses ... CHAPTER XIII. Critical Notes The Believer Learning from his Great Enemy Suggestive Comments on the Verses ... Abram's Journey to the Place of the Altar Strife between Brethren... Suggestive Comments on the Verses . . . A Worldly Choice Suggestive Comments on the Verses ... The Saint's Comfort in Solitude Suggestive Comments on the Verses ... Illustrations to Chapter XII. ... Illustrations to Chapter XIII. ... CHAPTER XIV. Critical Notes Tlie First War on Record Suggestive Comments on the Verses Abram as a Warrior Suggestive Comments on the Verses Tlie True Priest for Mankind ... Melchizedek a Type of Christ . . . Suggestive Comments on the Verses 'J'he Believer's Superiority to the World Suggestive Comments on the Verses .. Illustrations to Chapter XIV. ... CHAPTER XV. Critical Notes 1 — 6 The Rationale of Faith in God Suggestive Comments on the Verses .. ' — 21 The Confirmation of Faith Suggestive Comments on the Verses . . CHAPTER XVI. Critical Notes Forestalling God's Appointed Time Siiggestive Comments on the Verses ... The Evils of Abolishing Social Distinctions Suggestive Comments on the Verses ... Providence and the Outcast Suggestive Comments on the Verses ... The Retrospect of a Special Providence Suggestive Comments on the Verses ... The Conviction of a Special Providence : — Practical Effects .. . Suggestive Comments on the Verses ... PAGE 235 238 241 247 247 250 252 253 256 259 260 263 266 270 275 280 281 283 286 288 290 292 294 296 297 299 306 307 310 316 320 323 324 326 328 330 333 335 338 339 341 341 CONTENTS. CHAPTER XVII. VERSES Critical Notes 1, 2 Prej^aration for Fresh Spiritual Privileges Walking before God Suggestive Comments on the Verses 3 — 8 The Second Stage of the Covenant Suggestive Comments on the Verses 9_14. The Covenant Seal Circumcision and Christian Baptism Suggestive Comments on the Verses 15—22 The Clearer Revelation of the Covenant Blessings Suggestive Comments on the Verses ... 23 — 27 Obedience to tiie Divine Voice ... Suggestive Comments on the Verses .. CHAPTER XVIII Critical Notes 1—8 The Duty of Hosjntality A Prelude to the Incarnation ... Suggestive Comments on the Verses 9 — 15 The Conflict between Fear and Faith Suggestive Comments on the Verses 16—19 The Secret of the Lord with Abraham Suggestive Comments on the Verses 19 Family Religion ... 20 — 22 God's Judgment on Nations Suggestive Comments on the Verses 23 — 33 Intercesssory Prayer Sugge-tive Comments on the Verses CHAPTER XIX. Critical Notes 1 — 3 The Eve of Judgment to the Righteous Suggestive Comments on the Verses 4 — 11 The Eve of Judgments to Sinners Suggestive Comments on the Verses 12 — 22 The Deliverance of the Righteous in the Time 18 — 22 The Infirmities of the Heirs of Salvation Suggestive Comments on the Verses 23—25 The Destruction of the Cities of the Plain Suggestive Comments on tlie Verses ... The Fate of Lot's Wife The Cause and Danger of Backsliding... Suggestive Comments on the Verses ••• 27—29 The Righteous Man's Retrospect of God's Gre Suggestive Comments on the Verses 30 The FoUy of Seeking Our Own Choice Suggestive Comments on the Verses ... 31 — 38 The Lessons of Lot's Dishonour Suggestive Comments on the Verses ... A 2 of Jud ffment it Judi ments CONTENTS. CHAPTER XX. VERSES Critical Notes 1 — 7 Abraham's Repetition of His Old Fault Temptations Suggestive Comments on the Verses .. 8—16 Morality Outside the Church Suggestive Comments on the Verses 17, 18 An Efficacious Intercessory Prayer Suggestive Comments on the Verses .. the Power of Former PAGE 429 430 432 435 436 440 440 CHAPTER XXI. Critical Notes 1 — 5 The Birth of Isaac Suggestive Comments on the Verses ... 6 — 17 The Rejoicing at Isaac's Birth ... Suggestive Comments on the Verses ... 8 — 13 The Expulsion of Ishmael The Destinies of Ishmael The Allegory of Isaac and Ishmael Suggestive Comments on the Verses ... 14 — 21 Hagar and Ishmael in the Wilderness Outcasts Suggestive Comments on the Verses ... 22—32 Abraham, the Friend of Man Suggestive Comments on tlie Verses .. 33, 34 Abraham, the Godly Man Suggestive Comments on tiie Verses ... The Sorrows of the 441 442 444 446 447 448 450 450 452 454 455 457 458 460 461 CHAPTER XXII. Critical Notes 1—18 The Trial of Abraham's Faith Suggestive Comments on the Verses ... CHAPTER XXIII. Critical Notes 1, 2 Abraham in the House of Mourning ... Suggestive Comments on the Verses ... 3 — 20 Abraham Burying his Dead Suggestive Comments on the Verses ... CHAPTER XXIV. Critical Notes 1 — 9 Abraham's Provision for the Marriage of his Son Suggestive Comments on the Verses ... 10 — 14 The Embassy of Abraham's Servant ... Suggestive Comments on the Verses ... 15—31 The Finger of Providence in the Appointment of a Isaac... Suggestive Comments on the Verses ... 32—49 The Marriage Treaty Suggestive Comments on the Verses ... Bride for 461 462 465 473 474 475 477 479 484 485 486 490 492 494 495 499 500 CONTENTS. VERSES PAGE 50—60 The Success of the Marriage Treaty 502 Suggestive Comments on the Verses ••• ... ... ... 502 61—67 A Primeval Marriage 506 Suggestive Comments on the Verses ... ... ... ... 507 CHAPTER XXV. Ceitical Notes 509 1 — 6 The Last Years of Abraham 510 Suggestive Comments on the Verses ... ... ... ... 511 7—11 The Death and Burial of Abraham 513 Suggestive Comments on the Verses ... ... ... ... 514 The Life and Character of Abraham ... ... ... ... 517 The First Period 518 The Second Period 521 12 — 18 The Generations of Ishmael 525 Suggestive Comments on the Verses ... .. ... ... 526 19 — 23 The Eeligious Character of Isaac ... ... ... ... 526 Suggestive Comments on the Verses ... ... ... ... 527 24—28 Birth of Esau and Jacob 529 Suggestive Comments on the Verses ... ... ... ... 530 29—34 The Sale of the Birthright ... 532 Esau's Contempt of his Birthright improved ... ... ... 533 Suggestive Comments on the Verses ... ... ... ... 535 CHAPTER XXVI. Critical Notes.-- 539 1 — 5 The Covenant Renewed to Isaac ... ... ... 540 The Famine 541 Suggestive Comments on the Verses ... ... ... ... 542 6 — 11 Isaac's False Expedient .. ... ... ... ... ... £44 Isaac's Falsehood ... ... ... ... ... ... 544 Suggestive Comments on the Verses ... ... ... .. 545 12—33 The Prosperity of Isaac 546 Suggestive Comments on the Verses ... ... ... ... 547 34, 35 Esau's Marriage ... ... ... ••• ... ... ... 549 Suggestive Comments on the Verses ... ... ... ... 550 CHAPTER XXVII. Critical Notes 550 1 — 5 Isaac in the near Prospect of Death ... ... ... ... 551 Suggestive Comments on the Verses ... ... ... ... 552 6 — 10 Rebekah's Cunning Plot in favour of Jacob •-. ... ... 553 Suggestive Comments on the Verses ... ... ... ... 554 11 — 24 Rebekah's Cunning Plot Accepted and Carried Out by Jacob 554 Suggestive Comments on the Verses ... ... ... ... 555 25 — 29 Isaac Blessing Jacob ... .•• ... ••• ••■ ••• 558 Suggestive Comments on the Verses ... .. ... ... 559 30 — 40 Esau's Disappointment of his Blessing ... ... ... . . 560 Suggestive Comments on the Verses ... ... •• ... 560 41 — 46 Esau's Resentment ... ... ••• ... ••• ... 563 Suggestive Comments on the Verses ... ... ... •• 564 Important Reflections Suggested by the Foregoing Narrative 565 CONTENTS. CHAPTER XXVIII. VERSES Critical Notes 1 — 5 The Beginning of Jacob's Pilgrimage ... Suggestive Comments on the Verses ... 6_9 Esau, the Type of Worldliness and Hyi)Ocrisy Suggestive Comments on the Verses ... 10 — 22 Jacob's Vision Suggestive Comments on the Verses ... CHAPTER XXIX. Critical Notes 1 — 14 Jacob's Experience on his Journey Suggestive Comments on the Verses ... 15 — 20 Jacob's Lowly Estate Suggestive Comments on the Verses ... 21 — 28 Laban's Fraud on Jacob... Suggestive Comments on the Verses ... 29 — 35 Leah and Rachel ; their Trials and Compensations Suggestive Comments on the Verses ... CHAPTER XXX. Critical Notes 1 — 13 Rachel's Impatience Suggestive Comments on the Verses 14 — 21 Two Types of Religious Character Suggestive Connnents on tlie Verses 22 — 24 God's Favour towards Rachel ... Suggestive Comments on the Verses 25—43 Jacob's New Contract of Service Suggestive Comments on the Verses ... CHAPTER XXXI, Critical Notes 1 — 21 Jacob's Departure for Canaan ... Suggestive Comments on the Verses ... 22 — 42 Laban's Expostulation with Jacob and Jacob's Defence Suggestive Comments on the Verses ... 43 — 55 Laban's Covenant with Jacob ... Suggestive Comments on the Verses ... CHAPTER XXXII. Critical Notes 1, 2 Jacob's Visible and Invisible World Suggestive Comments on the Verses 3 — 23 Jacob's Preparation for Meeting his Angry Brotlier Suggestive i'oninients on the Verses ... 24 — 32 Jacoi" Wrestling with the Angel The Features of the Development of Ptevealed Faitli i Wrestling ... Suggestive Comments on the Verses ... Jacoh'g 605 605 CONTENTS. CHAPTER XXXIII. VEESES Critical Notes 1—16 The Reconciliation of Jacob and Esau ... Suggestive Comments on the Verses ... 17 — 20 Jacob's Faith and Piety Suggestive Comments on the Verses ... PAGE 608 609 609 611 611 CHAPTER XXXIV. Critical Notes 1 — 6 Dinah's Dishonour Suggestive Comments on the Verses . 6 — 31 The Punishment of Dinah's Dishonour. Suggestive Comments on the Verses . 612 612 612 614 614 CHAPTER XXXV. Critical Notes 1 — 15 Jacob's Second Journey to Bethel Suggestive Comments on the Verses ... 16—20 The Death of Rachel Suggestive Comments on tlie Verses •■. 21 — 26 Jacob's Twelve Sons 27 — 29 The Death and Burial of Isaac ... Suggestive Comments on the Verses ... 616 616 618 619 620 621 621 622 CHAPTER XXXVI. Critical Notes 1 — 43 The History of the Generations of Esau Suggestive Comments on the Verses ... 622 623 624 CHAPTER XXXVII. Critical Notes 1^ — 17 The Commencement of Joseph's History Suggestive Comments on the Verses ... 18 — 28 The Conspiracy to Murder Joseph Suggestive Comments on the Verses ... 29 — 36 Jacob's Grief for his Son Suggestive Comments on the Verses ... 624 625 626 627 628 630 631 CHAPTER XXXVIII. Critical Notes 1 — 30 The Character of Judah The Lessons of Judah's History... 8—10 TheSinofOuau Suggestive Comments on the Verses ... 632 632 633 634 634 CONTENTS. CHAPTER XXXIX. VERSES PAGE Critical Notes 635 1 — 6 The Prosperity of Joseph in the House of his First Master ... 636 Sucfgestive Comments on the Verses ... ... ... ... 637 7—12 The Temptation of Joseph 638 Suggestive Comments on the Verses ... ... ... ... 639 13 — 18 The False Charge against Joseph ... ... ... ... 640 Suggestive Comments on the Verses ... ... ... ... 641 19—23 Joseph in Prison... 642 Suggestive Comments on the Verses ... ... ... ... 642 CHAPTER XL. Critical Notes 1 — 23 Light upon Joseph's Destiny ... Suggestive Comments on the Verses 643 644 645 CHAPTER XLL Critical Notes 1 — 8 Pharaoh's Dream Suggestive Comments on the Verses 9 — 16 Joseph Summoned into Pharaoh's Presence Suggestive Comments on the Verses 17 — 32 Joseph as a Prophet Suggestive Comments on the Verses 33 — 36 Joseph as the Adviser of Pharaoh Suggestive Comments on the Verses 37 — 45 Pharaoh Accepts Joseph's Advice Suggestive Comments on the Verses 46 — 52 Joseph Advanced to Power and Place Suggestive Comments on the Verses 53 — 57 The Seven Years of Famine Suggestive Comments on the Verses 649 650 651 651 653 654 654 655 656 656 657 658 659 660 661 CHAPTER XLH. Critical Notes 1, 2 The Famine in the House of Jacob Suggestive Comments on the Verses ... 3 — 20 The First Journey of Jacob's Brethren into E, Suggestive Comments on the Verses ... 21 — 24 The Memory of Conscience Suggestive Comments on the Verses - . 25 — 28 The Miseries of an Awakened Conscience Suggestive Comments on the Verses ... 28 — 38 The Increasing Troubles of Jacob's Old Age Suggestive Comments on the Verses ... ypt 662 662 663 663 664 666 667 6G8 669 669 671 CONTENTS. CHAPTER XLIII. VERSES PAGE Critical Notes 672 1 — 14 Jacob under the Pressure of Want ... 672 Suggestive Comments on the Verses ... ... ... ... 673 15 — 18 Joseph's Brethren Under the Influence of a Guilty Fear ... 675 Suggestive Comments on the Verses ... ... ... ... 675 19—25 Joseph's Steward 676 Suggestive Comments on the Verses ... ... ... ... 677 26 — 34 Joseph and his Brethren at the Banquet ... ... ••• 678 Suggestive Comments on the Verses ... ... ... ... 679 CHAPTER XLIV. Critical Notes 680 1—15 The Final Trial of Joseph's Brethren 681 Suggestive Comments on the Verses ... ... ... ... 682 16 — 34 Judah's Intercession ... ... ... ... •.• ••• 684 Suggestive Comments on the Verses ... ••• ■•• ... 685 CHAPTER XLV. Critical Notes 686 1 — 15 Joseph made Known to his Brethren ... ... ... ... 688 Suggestive Comments on the Verses ... ... ... ... 688 16 — 20 Pharaoh's Invitation to Jacob and his Sons ... ... ... 691 Suggestive Comments on the Verses ... ... ... ... 691 21 — 24 Joseph Equips his Bretliren for their Journey... ... ... 692 Suggestive Comments on the Verses ... ... ... ... 693 25—28 The Joyful News told to Jacob 694 Suggestive Comments on the Verses ... ... ... ... 695 CHAPTER XLVI. Critical Notes 695 1 — 7 The Migration of Jacob's House to Egypt 696 Suggestive Comments on the Verses ... ... ... ... 697 8—27 The Catalogue of the Children of Israel 698 Suggestive Comments on the Verses ... ... ... ... 699 28—34 The Settlement of the Children of Israel iu Goshen 699 Suggestive Comments on the Verses ... ... 700 CHAPTER XLVII. Critical Notes 701 1 — 12 Joseph Introduces Jacob and his Family to Pharaoh... ... 701 Suggestive Comments on the Verses ... ... ... ... 702 13 — 26 Joseph's Administration in Egypt ... ... ... ... 704 Suggestive Comments on the Verses ... ... ... ... 705 27,28 The Children of Israel in Goshen 706 Suggestive Comments on the Verges ... ... ... ... 706 29 — 31 Israel's Preparation for Death 707 Suggestive Comments on the Verses 707 CONTENTS. CHAPTER XLVIII. VERSES Ceitical Notes 1 — 7 Jacob's Adoption of Israel's two Sons ... Suggestive Comments on the Verses ... 8 — 20 The Blessing of Ephraim and Manasseh Suggestive Comments on the Verses ... 21, 22 Jacob in the Prospect of Death Suggestive Comments on the Verses ... CHAPTER XLIX. Critical Notes 1, 2 Jacob as a Prophet of the Lord... 3, 4 The Blessing of Reuben... Suggestive Comments on the Verses 5 — 7 The Blessing of Simeon and Levi Suggestive Comments on the Verses ... 8—12 The Blessing of Judah Suggestive Comments on the Verses ... 13—21, 27 The Blessings of Zebulun, Issachar, Naphtali and Benjamin Suggestive Comments on the Verses 22 — 26 The Blessing of Joseph ... Suggestive Comments on the Verses ... 28—33 The Dying Jacob Suggestive Comments on the Verses ... CHAPTER L. Df 1, Gad, Asher, 1—13 14—21 22— 2G Critical Notes The Honour Paid to the Departed Jacob Suggestive Comments on the Verses ... Joseph's Last Forgiveness of his Brethren Suggestive Comments on the Verses ... Dying Joseph Suggestive Comments on the Verses ... PAGE 708 708 709 710 710 712 713 713 714 716 716 716 717 717 719 720 721 721 723 723 724 724 725 726 726 728 728 730 IIOMILETIC COMMENTARY GENESIS. Jnlro^iirtimt, The Importance of the Book of Gexesis. The Book of Geuesiu is probably the most important contained in the Bible ; it forms the basis of all revt4ation ; is necessary to account for the moral condition of man, and his consequent need of redemption by Christ. The history, uactrine, and prophecy of all the inspired writings take their rise in its narrative, and without it would be unin- telligible to us. The Book has an historical importance. It informs us of the creation of the world — of the coming forth of man to inhabit it, and of his development into a family,' a tribe, a nation. It also contains the record of many great and influential lives, and presents them with the pictorial vividness, with the simplicity and prthos of primitive times. The great historical divisions of the Book are — 1. The introduction, from chap. i. 1 to chap. ii. 3. 2. " The generations of the heavens and the earth," beginning with chap, ii. 4, and extending on through the history of the fail to thj birth of Seth, chap. iv. 3. " The book of the generations of Adam," from chap. v. to vi. 8. 4. " The genera- tions of Noah," giving the history of Noah's family tiU his death, from chap. vi. 9 to chap. ix. 6. " The generations of the sons of Noah," giving in account of the over- spreading of the earth, chap. x. 1 to chap. xi. 9. 6. "The generations of Shem." the line of the promised seed, do'wn to Abram, Nahor, and Haran, the sous of Terah, chap, xi. 10 to 26, 7. " The generations of Terah," the father of Abraham, from whom also in the female line the famUy was traced through Sarah and Rebekah, chap. xi. 27 to XXV. 11. 8. " The generations of Ishmael," from xxv. 12 to 18. '-The generations of Isaac," containing the history of him and his family from the death of his father to his own death, xxv. 19 to end of xxxv. 10. "The generations of Esau," xxxvi. 1-8. 11. "The generations of Esau in Mount Seir," xxxvi. 9 to xxxvii. 1. 12 "The generations of Jacob," xxxvii. 2 to end of chapter. Thus the Book of Genesis contains the history of the world's early progress, as pre- sented in the lives of the most influential men of the times. It is therefore fliost important, certainly most interesting, and supremely reliabl3, as the outcome of a Divine inspiration then for the first time given to man. The Book has a doctrinal importance. It narrates the creation of man, with his temporal and moral surroundings. It teaches the Divine origin of the soul ; that life is a probatioi ; that communion with God is a reality ; that man is gifted with moral freedom ; that he is subject to Satanic influence, and that a violation ©f the law of God is the source -A all human woe. Here INTRODUCTION we have the only reliable account of the introduction of sin into the world ; the true philosophy of temptation, the true meaning of the redemptive purpose of God, the uni- versal depravity of the early race; and we have exemplified the over-ruling providence of God in the history of the good. The Book has an ethical impor- tance. It teaches the holy observance of the Sabbath as a day of rest and prayer ; the intention and sanctity of marriage ; and in its varied characters the retribution of deceit and envy. The morals of the book are most elevating, and are especially emphatic in their appeal to the young. Nor are these principles con- tained merely in cold precept, but are invested with all the force and reality of actual life. Hence they are rendered pre-eminently human, attractive, and admonitory. The book has a political importance. It traces the growth of social and national life ; it indicates the method of commerce during the ancient times ; it also proves that the national life of men may be rendered subservient to Divine ideas, and be made the medium for the advent of spiritual good to humanity. The Authorship of the Book of Genesis. There can be little doubt but that the Book of Genesis was written by Moses, as were the other Books of the Pentateuch. The author of Exodus must have been the author of Genesis, as the former history is a continuation of the latter, and evidently manifests the same spirit and intention. The use of Egyptian words, and the minute acquaintance with Egyptian life and manners displayed in the history of Joseph, har- monize with the education and experience of Moses ; and, although the evidence in favoiu" of the Mosaic origin of Genesis h necessarily less full and direct than that for the subsequent books, yet, considering its possession of the linguistic peculiarities com- mon to the whole five, its bearing upon the progressive development of the Jewish his- tory, and the testimony bome to it in the New Testament, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost. The Sources from which the Author of Genesis gathered his Information. We are aware that the Inspired Penmen used their best native efforts in the attain- ment of facts, and in the method of the'r narration. They did not indolently rely on the aid of the Holy Ghost to make knowi to them events which were within their own power to ascertain. Hence, in writing tl e Book of Genesis, Moses would avail him- self of all possible help that could be obtained from lumian sources. It is possible that the account of the Creation may have been -^ .rived by tradition from Adam, who, we may suppose, would be Divinely informed as to the method of his own existence, and of the world around him. This may have been the case ; but it is quite as probable that the process of Oeatiou was revealed to Moses, as doctrines in after times were made known to the inspired writers, and written by them under the direct instruction of God. On this supposition only can we account for the plain, minute, and yet majestic revelation of this important week of Divine work. That Moses was aided by authentic documents — by famiiy genealogies — by tradition, and very likely, by the narratives of eye-witnesses — 'is pi obable. This help would be most welcome to him. And certainly, in the use of these varied materials, he has sho'w'n a master- hand in weaving them all into such a be lUtiful and harmonious plan , and in bringing out from them things of secondary importance, so many hints of the great redemp- tive truths to be more fully disclosed it subsequent ages. /' HOMILETW COMMENTARY : GENESIS. chap. i. The Standpoint from which the Book of Genesis should be Read. The Book of Genesis should not be exclusively studied from a scientific point of view. The object of the writer was not to present the world with a geological, botanical, or astronomical account of its different strata, of its varied plants, and of the ever- changing heavens, — but to make known the fact of the Creation as appropriate at the commencement of a Divine revelation to man, and as supplying a need that other- wise could not be met. Thus he writes from the standpoint of an ordinary observer of things, and to men, irrespective of their education, and makes known to them the power, wisdom, and goodness of God in fitting up the home in which the human family was to reside. Thus the book of Genesis is a history, and not a treatise on any scientific question — or on the philosophy of human existence ; but it is emphatically a narrative, authentic and most instructive to mankind. And, although a few critics of the Materialistic school may venture to impugn its veracity, the unfoldiugs of thue, and the outworkiugs of science, are their constant refutation. CHAPTER I, Critical Notes. — 1. In the heginmng] Or, "at first," "originally," "to start with:" Sept. en arche {tv apxy) as in John i. 1. God] Heb. 'Elohim (D'^n7S) : w. ref. to this frequent and interesting Divine Name, note (l.)its radical conception — that of power ; (2.) its form — plural, either " of excellence " (Ges. and others), or " of abstraction," as in " lordship " for " lord " in English (B. Davies) ; (3.) its construction — gen. w. sing. verb, and pronoun, as here w. 6d/a> (W~^D), he created, — serving as an ever recurring protest against the wild vulgarity wh. wd. here understand "angels," and as a plea for the unity of the Divine Nature. Elohim = ^' the Putter-forth of manifold powers, or the Living Personification of power in its most radical conception," occurs about 2,500 times in 0. T. 2. And the earth] Here "the e." is emp. by position (Ewald) ; and, as emphasis implies contrast, shd. bo introduced by " but : " " But THE EARTH ! " — a strangely overlooked hint for the expositor — " But the earth had be- come," &c., — whether by first creation or subseq. catastrophe, it does not say. Without form and void] Heb. tholiu and bliohu ; words inimitably expressive = " wasteness and emptiness." E occurs only thrice, each time with T. : here, and Is. xxxiv. 11 : Jer. iv. 23. Deep] Heb. hed to their destined home. When it is said that they were gathered into one place, it simply intimates the intei'dependeuce of seas and rivers, and also their unity as contrasted with the dry land. 2. The degi-ee of their proportion. We must not imagine that the li'iiit and proportion of the sea to dry land is arbitrary — that it is fixed by chance, but by the utmost exactitude. If the sea were more or less in extent it would be of great injury to the world. If it were smaller, the earth would cease to be verdant and fi'uitful, as there would not be sufficient water to supply our rivers and .streams, or to distil upon the fields. If the sea was larger, the earth would become a vast uninhabitable marsh, from the over abundance of rain. Hence, we see how needful it is that there should be a due proportion between the sea and dry land, and the wisdom and goodness of the Creator, in that it is established so exactly and beneficenlly. 3, The extent of their utilitii. They not only give fertility to the earth, but they answer a thousand social and commercial purposes. The sea is the highway of the nations. It unites the world in the sympathy of common wants ; in the hope of common friendships ; and through travel on its waters, men gather a breadth of thought and life, that otherwise, would be impossible to them. The men who go down to the sea in ships, carry on the great business of the world. If they were to cease their occupation, society would receive a serious check. Many of the necessities of life — many of our home comfoits are imported from foreign shores, and these we could ill afford to dispense with. Not only are our trade relationships sus- tained by the passage of vessels from shore to shore, but also our politiLal. In this way, other people see our enterprise, and gather an idea of our national prowess. Especially have we, as a nation, cause to be thankful for the billows which surround our Island home, as our protection from the invasion of a foreign foe, and as our discipline in the event of war. True, the seas of the world are often strewn with wrecks, caused either by fire or storm; they are the resting place of a vast army of once living creatures; they separate loving hearts; but notwithstanding, in the present condition of society, they are far more the occasion of joy and help, than of sori'ow or impediment. They make the nations brotherly. But the time is coming when there will be no more sea ; its commerce will be ended, and men, living in one great home, will never hear the mutter of the stoim, or the music of wave, II. The dry land. 1. The dry land was made to appear. The land had been created before, but it was covered with a vast expanse of water. Now the waters are removed, the earth is unveiled, and dry land appears at the call of God. Even when things are created, when they merely exist, the Divine call must educate them into the fidl exercise of their utility, and into the complete manifestation of their beauty. The call of God 16 HOMILETIC COMMENTARY : GENESIS. chap. i. gives harmony, adaptation, utility, perfection to all human being. It can com- mand the sea into one place of repose. So it can remove the tide of passion from the soul, and make all that is good in human nature to appear. 2, It teas viade to he verdant. " And let the earth bring forth gi'ass." The plants now created are divided into three classes : grass, hex'b, and tree. In the first, the seed is not noticed, as not obvious to the eye. In the second, the seed is the striking characteristic. In the third, the fruit. This division is simple and natural. It proceeds upon two concurrent marks, the structure and the seed. This division corresponds with certain classes in our present systems of botany. But it is much less simple and complex. Thus was laid the beautiful carpet of green, that is now spread throughout the world, and that is so welcome to the eye of man. God ordered its colour, that it might be the most restful to human vision. When the eye is weak, wi often place a green shade over it to obtain ease. Nature might have been clal in a garment gay and unwelcome to the vision of man, but not so, she is either white in the purity of snow, or green in the verdure of spring. — " He makes the grass the hills adorn, And clothes the smiling fields with corn." 3. It was made to he fruitful. "' And the fruit tree yielding fruit." The earth is not merely verdant and beautiful to look at, but it is also fruitful and good for the supply of human want. It presents attractions to the eye. But even these are designed to win man, that they may satisfy his temporal need. Nature- appears friendly to man, that she may gain his confidenc e, invite his study, and minister to the removal of his poverty. III. And it was good. 1. Fo7' the life and health of man. 2. For the beautt/ of the universe. 3. Fof the commerce and pro- duce of the nations. Vegetation. I. That it is the result of a combined instrumentality. 1. There was the Divine agency. It was the Power of God that gave seed and life to the earth. For it is very certain that the earth could not have produ-^ed grass, and herb, and tree of itself. But when empowered by the Divine manr ate there would be no limit to its verdure and fertility. 2. The7'e ivas the instrumentality of the earth. "And God said, let the earth bring forth grass, &c. So when called by God the most barren instrumentalities become life-giving and verdant. When the Divine Being is about to enrich men, he gives them the power to help them- selves. The soil that is to be fruitful must aid the growth of its own seed. II. It is germinal in the condition of its growth. "Seed." Fertility never comes all at once. God does not give man blade of grass or tree in full growth, but the seeds from which they are to spring. Germs are a Divine gift. This is not only true in the physical universe, but the mental and the moral. God does not give man a great enterprise, but the first hint of it. He does not make men splendid preachers all at once, but gives only the germinal conditions of the same. Hence, He finds employment for the world. The cultivation of germs is the grandest employment in which men can be engaged. III. It is fruitful in the purpose of its life, *' Yielding fruit." 1. Life must not always remain germinal. The seed must not alway remain seed. It must expand, develope. This must be the case mentally and morally. Life, when healthy and vigorous, is al- ways progressive and fruitful. The world is full of men who have great thoughts and enterprises in the germ, but they never come to perfection. The fruit must be: — 1. Ahundant. 2. Bich. 3. Beautiful. 4. Refreshing. IV. It is distinctive in its species and development, "Fruit after his kind." What will Mr. Darwin say to this? Is it not a refutation of his elaborate theory on the origin of species. The growth wi 1 always be of the same kind as the seed. There may be variation in the direction and expression of the germinal life, but its original species is unchanged. This is true in the garden of the soul. Every seed produces fruit after its kind. 17 , Chap, t tlOMlLETIC COMMENTARY: GENESIS. SUGGESTIVE COMMENTS ON THE VERSES. Verse 9. "We must learn to leave our private sphere of life to enhance the common good : — 1. Because all creatures are ordained, not for them- selves, but for God's honour, for their mutual support, and for the preserva- tion of the community. 2. Because we enjoy nothing in our own exclusive right, but have all of God's free gift. 3. Because the applying of ourselves to the furthering of a common good, is our greatest honour, profit and safety. All creatures in the world obey the Voice of God: — 1. Why should that voice not command them, which made them. 2. Otherwise, it were impossible for God to do all things in righteousness. S. Let us tremble at the Power of Him whom the winds and seas obey. Let all men lay it to heart, and bless the Author of this great mercy, when they look upon the firm foundation of their houses, the fruits of the grounds, the increase of their cattle ; when they enjoy the air to breathe in, the dry ground to walk on, and the seas to wade in. And let men walk in fear before that God who might as easily let loose the sea, as keep it within the bounds that He hath set [J. White], The use of the sea: — 1. To fill the hearts of men with fear of that Great God, by beholding so vast a creature ordered by His power. 2. By obsex-ving that by it way is made to the discover- ing of the large circuit of the earth. 3. Beneficial to the life of man by en- larging his sphere of work and inter- course. Verse 10. To God belongs the naming as the making of His creatures ; the seas are the waters gathered into their due place. Good is this globe: — 1. Suitable unto God's mind. 2. Suitable to His own idea of it. 3. Suitable for the residence of man. The beauty of the earth; the sublimity of the sea. The creatures of God's making are good. Verse 11. It is God's word that makes the earth fruitful. Propagation 18 of fruit, as well as the first being of it, is by God's word; He makes the seed and enables it to multiply. Verse 12. God will have nothing barren or unprofitable: — 1. Not the earth. 2.|Not the herbs nor plants. 3. Not the beasts, fishes, fowls. 4. Not the sun, moon, nor stars, which cherish all things by their light. 5. Certainly not man. Why? 1. Because all things were made to be fruitful. 2. That they may testify to the overflowing bounty of God. Even the grass, herbs, trees, are God's creatures: — 1. Let us take notice of them as such. — (1.) Their infinite variety. (2.) Their beautiful shape. (3.) Their marvellous growth. (4.) Their life, which kings cannot give nor art imitate. God draws life out of death. 1. God can do it — He is the Life. 2. It is fit He should do it to His glory. 3. Let not the Church despair. God provides for all his creatures, that though they decay daily, yet they shall not wholly perish: — 1. To shew His own unchangeable continuance by the muta- bility of His creatures. 2. To quicken us into a desire for heaven, where all things are constant and durable. 3. To shew, in the variety of His works, His eternal wisdom. The teaching of the plants — 1. To have a life full of good seed. 2. To let the goodness of our moral nature come to maturity. 3. To care for our posterity. 4. To aid the life and enjoy- ment of others. Fruit resembles the nature of the stock from which it comes — 1. There- fore let good men shew forth the renew- ing of their nature by the works of the spirit. 2. Abhor all hypocrisy. Verse 13. The evening — 1. A time for thought. 2. A time for prayer. 3. A time for fear. 4. An emblem of life. The morning — 1. A time for praise. 2. A time for hope. 3. A time for resolution. 4. A time for woi*k. HOMILETIC COMMENTARY: GENESIS. chap. i. MAIN HOMILETIC S OF THE PARAGRAPH— Verses 14—19. The Heavenly Bodies. As we have seen, light had been created before ; and now the heavenly bodies are introduced into the complete exercise of their light-:^iving purpose. I. The heavenly bodies were called into existence by God. "And God said, Let there be lights in the firmanent of the heaven," &c. On th's supposition only, that the heavenly bodies were called into space by the word of God, can we account for their magnitude, variety, and splendour ? 1 . Their mar/nitmle. Only a Divine voice could have called the great worlds into being wh-.ch people the realms of space. They would not have yielded obedience to the command of man had He spoken never so loud and long. True, magnitude is not always associated with power, but sometimes with weakness ; yet the vastness of the great heavens above us is such as we can only connect with the voice and pnver of God. 2. Their variety. There is the sun, moon, stars. The sun to rule the day. The moon to rule the night. The stars to be the bright attendants of the midnight Queen. The star-light sky is the very emblem of variety, as to magnitude, number, and beauty. 3. Their splendour. What artist coi.Id put the splendour of the evening sky upon his canvass ? What speaker could describe the glory of the midnight heaven ? The stars, shining out from the violet deeps of night, are as brilliant lights in the dome of our earth-house, and are as the bright carpet of heaven. Before this unrivalled scene ail human effort to attain grandeur is feeble, all the achievements of art or science are powerless to imitate it ; yet one tone of the Divine voice was sufficient to bid the heavenly bodies move into their spheres and work, in which they will continue until the same voice bids them halt in their celestial course. 1. The caV was Omnipotent. Man could not have kindled the great lights of the uni verso. They are above his reach. They are deaf to his voice. They ofttimes strke him with fear. The sun-light has to be modified before he can use it. 1 he moon is beyond the control of man, or he would never permit her waning. T'le brighest seraph, whose whole being is aglow with the light of God, could not have flung these celestial orbs into the heavens. Cherubim shed their lustre in other spheres, and for other purposes. They cannot create an atom. How the power of God is lifted above that of the most dignified creature He has made. His voice is omnipotent, and is therefore sufficient to call the si n, moon, and stars to their work. Only Infinite Wisdom could have uttered this behest to the heavenly bodies. 2. The call ivas ivise. The idea ov the midnight sky, as now beheld by us, could never have originated in a finite mind. The thought was above the mental life of seraphs. It was the outc )me of an Infinite intel- ligence. And nowhere throughout the external universe do we see the wisdom of God as in the complicated arrangement, continual motions, and yet easily working and harmony of the heavenly bodies. There is no confusion. There is j^no disorder. They need no re-adjustment. They are alike the admiration of art and science. In their study the greatest genius has exhausted its energy. The great clock of the world never needs repairs, nor even th<; little process of winding up. The midnight sky is the open page of wisdom's gi-f ndest achievements. 3. The call was benevolent. The sun is one of the most ki adly gifts of God to the world ; it makes the home of man a thing of beauty. A] io the light of the moon is welcome to multitudes who have to wend their way oy land or sea, amid the stillness of night, to some far-off destination. 4. The call was typal. The same Being who has placed so many lights in the heavens, can also suspend within the firmament of the soul the lights of truth, hope, and immortality. The sun of the soul need never set ; our thought and feeling may be ever touched by its beauty, until the light of earth's transient day shall break into the eternal light of the heavenly Temple. II. The purposes for which tae heavenly bodies are designed. 1. They were to he for lights. Thex-e had lieen light before. But 19 CHAP t. HOMILETIC COMMENTARY: GENESIS. now it is to be realised ; it is to become brighter, clearer, and fuller, more fit for all the requirements of human life. Hence, at the command of God, all the lamps of the universe were lighted for the convenience and utility of man. They are unrivalled, should be highly prized, faithfully used, carefully studied, and devo- tionally received. These lights were regnant: — (1.) Their rule is authoritative. (2.) It is extensive. (3.) They tvere aliei-nate. (4.) It is munificent. (5.) It is benevolent. (6.) It is welcome. A pattern for all monarchs. 2. They were made to divide the day from the night. Thus the heavenly bodies were not only intended to give light, but also to indicate and regulate the time of man, that he might be reminded of the mighty change, and rapid flight of life. But the recurrence of day and night also proclaim the need of exertion and repose, hence they call to work, as well as remind of the grave. 3. To he for signs^ and for seasons, and for days and years. The moon by her four quarters, which last each a little moi'e than seven days, measures for us the weeks and the months. The sun, by his apparent path in, the sky, measures our seasons and our years, whilst by his daily rotation through the heavens he measures the days and the hours ; and this he does so correctly that the best watch makers in Geneva regulate all their watches by his place at noon ; and from the most ancient times men have measured from sun dials the regular movement of the shadow. It has been well said that the progress of a people in civilization may be estimated by their regard for time, — their care in measuring and valuing it. Our time is a loan. It is God's gift to us. We ought to use it as faithful stewards. We shall have to give an account of its use. " O Lord, so teach us to number our days, that we may apply our hearts unto wisdom " (Ps. xc. 12). " Evening, and morning, and at noon, will I cry aloud ; and He shall hear my voice." Tlius the solar system is man's great teacher, monitor, and benefactor. III. A few deductions from this subject. 1. The greatness and Majest;) of God. How terrible must be the Creator of the sun. How tranquil must be that Being who has given light to the moon. How unutterably great miist be the Author of tliat va"* «S)lar system. One glance into the heavens is enough to overawe man witli a sense of the Divine majesty. 2. The humility that should characterise the soul of man. " When I consider the heavens the work of Thine hand," &c. What great thing is there in man that Thou art mindful of him ? Man, a little lower than the angels, should rival them in the devotion and humility of his soul. Under the broad heaven man must feel his littleness, thougli he cannot but be conscious of his greatness, in that so grand a curtain was spread out for him by the Infinite Creator, SUGGESTIVE COMMENTS ON THE VERSES. Verse 14. God has placed the lights The place and use of creatures are above us: — 1. As ornaments of His assigned unto them by God : — 1. That throne. 2. To shew forth His majesty. He may manifest His sovereignity. 2. 3. That they may the more con- That He may establish a settled order veniently give their light to all parts of amongst the creatures. 3. Let all men the world. 4. To manifest that light abide in their sphere and calling. (1.) comes from heaven, from the Father of To testify their obedience to the will of Lights. 5. The heavens are most agree- God. (2.) As God knuws what is best able to the nature of these lights. 6. for us. (3.) As assured that God will By their moving above the world at so prosper all who fulfil His purpose cuu- great a distance, they help to discover cerning them, the vast circuit of the heavens. The highest creatures are ordained The heavenly bodies: — 1. Not to by God for use and service: — 1. Men honour them as gods. 2. To honour of the highest rank should apply them- God in and by them. (Ps. viii. 1; Tim. selves to some employment for the vi. 16 ; Isa. vi. 2.) good of others. 2. They are ordained 20 HOMILETIC COMMENTARY: GENESIS. CHAP, I. for it. 3. They are honoured there- by. 4, They are bound thereunto by the law of love. 5. They will be re- warded hereafter. 6. Christ has set them an example. The night is a Divine ordination : — 1. To set bounds to man's labour. 2. To temperate the air. 3. To allow the refreshing dews to fall upon the earth. 4. To manifest the comfort of light by its removal. The stars a sign : — 1. Of the provi- dence of God. 2. Of the olden folly of men. 3. Of the changing moods of life. These luminaries are sometimes made by God amazing signs of grace and justice. These luminaries have natural signi- fications at all times. Power and influence, as two causes, God hath given to the luminaries. Verse 15. Light: — 1. Its speed. 2. Its profusion. 3. Its beauty. 4. Its joy. The excellencies of creatures are not of themselves, but are the gift of Qod : 1. Because all perfections are origin- ally in God, and therefore must come by Avay of dispensation from Him. 2. 1 hat the honour of all might return to Him alone. 3. Let men acknowledge all their abilities as from God. 4. Seeking all at His hand. 5. Enjoying them without pride. 6. Giving thanks to Him for them. 7. Using them to Hi.s glory. What it was that carried the light about the woi-ld before the sun was made is uncertain ; only this is evi- dent, that when God had created the body of the sun, and made it fit for that use, He planted the light therein ; and then that other means ceased, whatsoever it was. So that where God provides ordinary means, there He usually takes away those which are extraordinary : — 1. Because God makes nothing in vain, and consequently removes that for which there is no further use. 2. Lest other ordinary means should be dis- pised. 3. Let no man depend upon extraordinary means. Though the planets are so far dis- tant from us, yet this does not interrupt their light and influence. So distance cannot hinder us from receiving the benefit of God's care. 1. Though God's influence be in heaven, yet His eye beholds the children of men. 2. Let no man's heart fail him because God seems so far off. 3. Let not distance, either in place or condition hinder our desires for the good of others. Verses 16 — 19. God proportions the abilities of His creatures according to the uses in which He employs them : — 1. Thus is the natural outcome of the Divine wisdom and sufliciency. 2. Necessary to make the workman equal to his task. Men must make use of light to guide and direct them in all their employ- ments. Though all the creatures are not furnished alike, yet none of them lack that which is necessuiy for their use and employment: — 1. Let no man re- pine at his condition. 2. Let no man envy another. 3. All degrees of men are useful. 4. We cannot enjoy true happiness without attention to the meanest duties around us. 5. We know not to what the meanest may be advanced hereafter. God provides for the government of the day as well as of the night : — 1. He can do it, as light and darkness ari3 alike to him. 2. He must do it to keep the world in order. 3. The night cannot hide our sins from God. These lights were good works of God. These glorious works must lead to Creator. MAIN HOMILETICS OF THE PARAGRAPH.^Verses 20—23. Fish and Fowl. I. That life is the immediate creation of God. " And God said, Let the waters bring forth abundantly the moving creatures that hath life," &c. Here we get sublime teaching in reference to the origin of life. 1, It was not an 21 CHAP. I. HOMILETIC COMMENTARY: GENESIS. education. It was not evoked from anything that had previously existed. It was not an emanation from some elementary principle or form of matter. It was not an unconscious development. Life bounded into existence at the call of God, and kindled its lights in the lower realms of nature, that ultimately it might shine resplendent, and find its highest perfection and beauty in the being and soul of man. Life as an education is the foolish conceit of a sceptical philosophy. 2. It was not the result of combination. Prior to the existence of fish and fowl; there had been created the land, the light, the water, and the heavenly bodies had received their commission to illumine the universe. Biat life was not awakened by the combined agency of any of these. They were without life. The light might fall upon the great world uninhabited, but its ray could not evoke one note of life, or give impulse to the smallest object on which it fell. Matter is capable of many pleasing and useful combinations, but has inherently no life-producing pro- perty. 3. It was a miraculous gift. " And God said. Let the waters bring forth abundantly the moving creature that hath life." There are two words in this sentence that should be remembered, and joined together most closely, they are " God " and " life." This should be so in the external universe, for if God were to withdraw from it, its whole frame would crumble into dust. This should be so in the soul of man, as God is the source of its true and higher life. If the church were to remember the connexion of these two great words, she would be much more powerful in her toil. Life was at first the miraculous gift of God. Its continuance is His gift. It is the product of His voice. This is true of all in whom the spark of life is kindled, whether seraph or brute. II. That life is varied in its manifestation and capability. 1. Life is varied in its manifestations. There were created on this day both fish and fowl. " God created great whales, and every living creature that moveth, whicli the waters brought forth abundantly, after their kind, and every winged fowl after his kind." Thus life is not a monotony. It assumes different forms. It gives varied im- pulses. It grows in different directions. It has several kingdoms. It has numerous conditions of growth. 2. Life is varied in its capahility. As life is varied in its kind and growth, so is it in its capability. The fish swim in the water. The f oavIs fly in the air ; the abilities and endowments of each are distinct and varied. They answer different purposes. Each takes a part in the great ministry of the universe. The whole in harmony is the joy of man. Envy is unknown in the lower region of life. 3. Life is abundant and rich in its source. The waters brought forth abundantly. There was no lack of life- giving energy on the part of God. Its source was smitten, and life streamed forth in rich abundance. The world is crowded with life. It will not soon become extinct. Its supplies will not soon be exhausted. The universe will not soon become a grave, for even in death there is life, hidden but effective to a new harvest. 4. Life is good in its design. God saw that it was good. All life is good in its original intention. It was good as the gift of God, and as the glory of its possessor. III. That the lower spheres of life are richly endowed with the Divine Blessing. The blessing is from God. The truest source of bene- diction. The highest hope of man. The richest heritage of nature. It had its earnest in the life then commenced. The fish and fowl then created were pro- phetic of future blessing. 1. It was the blessing of increasing numbers. 2. It ivas the blessing of an extended occupation of the land and sea. 3. Let us always re- member that the blessing of God rests upon the lower spheres of life. SUGGESTIVE COMMENTS ON THE VERSES. Verse 20. The decree. 2. The and riches. Thus when He had created order. 3. The manner. 4. The kinds, the heavens. He furnished them with 5. The places. 6. The blessing. stars, the air with birds, the water with God leaves nothing empty that he hath fishes, and the earth with herbs, and made, but furnisheth all with His store plants, and afterwards with beasts and 22 HOMILETIC COMMENTARY: GENESIS. CHAP. I, men ; so tliat the earth is full of His riches, and so is the wide sea. 1. Then will God leave His children empty, the vessels which He hath formed for Him- self ? 2. Let men be ashamed that delight in empty houses, or lands un- peopled, that they may dwell alone. 3. We cannot but admire the affluent power of God. God disposeth all creatures, in such places, as are most convenient unto them. He fixes the stars in the heavens, carries the clouds in the air, appoints the waters for the fishes. 1. Let us seek places suited to our dis- position and temper. 2. Let us comfort ourselves in reference to our heavenly home, in that it will be suited to our condition. Life is the gift of God alone. 1. Because God only hath life. 2. That it may be at His disposal. 3. That He may be pi-aised for it. 1. Let every man be careful to pre- serve in any creature so precious a gift. 2. Let every man glorify God in whose hand his breath is. 3. Let it teach us to abase all man's work in comparison with God's. Men can make pictures and statutes, but cannot give them breath. The variety and diversity of God's works is infinite. The motion as well as the being of every creature is ordered and limited by the will and decree of God. All these creatures were at first pro- duced in full strength for motion. The water for fish, and the expanse over the earth for fowl, are places of sustentation. Verse 21. The eminency of any creatui'e ought especially to be observed for magnifying the work of the Creator. 1. The great lights. 2. The great whales. 3. After God's image. God furnisheth every creatui'e with parts and abilities, needful for the nature of it, and use, to which He hath assigned it. God respects and takes special notice of all, even the meanest of the works that He hath made. 1. Let the poorest and most neglected of men trust the providence of God. 2. Let the richest stoop to the poor. Even the meanest of the creatures that God hath made are good. (1.) As the effects of His power. (2.) As they serve His glory. (3.) As they are useful to man. (4.) Let us do nothing but that which we can approve. Verses 22, 23. Fruitfulness is a blessing bestowed only by God Himself. 1. Seek it by prayer. 2. Expect it by faith. 3. Wait for it in obedience. 4. Receive it with praise. There is nothing so vast or wide but God can easily furnish and fill it at His pleasure. God's blessing in creation makes these creatures abundant now. Every fish and bird is a demonstra- tion of God's wisdom, and power and goodness. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 24—26. The Animal World. I. That the Animal World was created by God. All the creeping things of the earth are created by God. The cattle upon a thousand hills were made by Him. There is not an insect in the universe, but is the outcome of Divine power. Life, in its very lowest form, is the gift of God. Science cannot obtain it ; Art cannot evoke it ; dexterity cannot conjure it: God is its only source. If the animal world is created by God : — 1. We should regcwd the animcd tvorld with due appreciation. Man has too low an estimate of the animal world. We are apt to think that there is very little difference between it, and the vegetable world. We imagine that a tree has as much claim to our attention and regard as a horse. This should not be the case. The latter has a spirit ; is possessed of life ; it is a nobler embodiment of Divine power ; it is a nearer approach to the fulfilment of Creation. We ought therefore to place a higher estimate upon animal life than we do, as we are largely ignorant of its capabilities, and of the 23 CHAP. I. HOMILETIC COMMENTARY: GENESIS. development and progress of which it is capable. A worm may teach the soul of man a lesson. We are not cognizant of its hidden power. 2. We should treat the animal world with humane consideration. If all the animals of the universe, which are so useful to man, are the creation of God, then surely they ought to have the most kindly treatment of the human race. Surely, we ought not to abuse anything on which God has bestowed a high degree of creative care, espe- cially when it is intended for our welfare. Also, these animals are dumb ; this ought to make us attentive to their wants, as well as considerate in all our treat- ment of them. Men .should never manifest an angry spirit toward them. The merciful man is merciful to his beast. True, the brute world was designed by God for the use of man, and it renders its highest service in the gift of its life for the sustentation of the human family. II. That the Animal World was designed by God for the service of man. 1. Useful for business. How much of the business of man is carried on by the aid of animals. They afford nearly the only method of transit by road and street. Many men get their livelihood by trading in animals. The commercial enterprise of our villages and towns would receive a serious check if the services of the animal creation were removed. 2. Needful for food. Each answers a distinct purpose toward the life of man ; from them we get our varied articles of food, and also of clothing. These ani- mals were intended to be the food of man, to impart strength to his body, and energy to his life. To kill them is no sacrilege. Their death is their highest ministry, and we ought to receive it as such ; not for the purpose of gluttony, but of health. Thus is our food the gift of God. III. That the Animal World was an advance in the purpose of Creation. The chaos had been removed, and from it order and light had been evoked. The seas and the dry land had been made to appear. The sun, moon, and stars had been sent on their light-giving mission. The first touch of life had becc-.^e visible in the occupants of the waters and the atmosphere, and now it breaks into larger expanse in the existence of the animal creation, aAvaitiug only its final completion in the being of man. IV. That the Animal World was endowed with the power of growth and con- tinuance, and was good in the sight of God. 1 . The growth and continuance of the animal world was insured. Each atimal was to produce its own kind, so that it should not become extinct; neither could one species pass into another by the operation of any physical law. 2. The animal world was good in the sight of God. It was free from pain. The stronger did not oppress, and kill the weaker. The instinct of each anhnal was in harmony with the general good of the rest. But animals have shared the fate of man, the shadow of sin rests upon them ; hence their confusion and disorder, their pain, and the many problems they present to the moral philosopher. SUGGESTIVE COMMENTS ON THE VERSES. Verses 24, 25. The beasts inferior find no original of the soul, or life of to man : — 1. In nature. 2. In ad- the beast, but from the earth only, vancement. 3. In spiritual estate. The beasts were created by God, and The difference between the creation therefore are His: — 1. Let us ascribe of beasts and man cannot be passed all the store that we have unto God. over without special observation. 2. Let us regard them as the gift of Man's body was indeed taken out of God. 3. Let us serve and honour Him the earth, as well as the bodies of the with all we possess. beasts ; but his soul was not from the By an almighty word God doth earth, but from heaven. But in the create all the brutes upon the earth, creation of beasts, the body, and soul, The earth is the appointed place for or life, is wholly out ol the earth ; for beasts. the earth is commanded to bring forth Not only individuals of creatures, the living creature — that is, the crea- but kinds, are made of God ture, with the life thereof. So that we 24 HOMILETIC COMMENTARY: GEXESFS. chap, i MAIN HOMILETIC S OF THE PARAGRAPH.— Verses 21—28. The Creation of Man. I. That the Creation of Man was preceded by a Divine consultation. " And God said, Let us make man," &c. 1. This consultation ivas Divine. It was a consultation held by the three Persons of the ever Blessed Trinity, who were one in the creative work. We are not now listening to the voice of angels ; they can- not create an atom, much less a man. They were themselves created. But now the Uncreated Ones are contemplating the existence of man, to give completion and meaning to their previous work. Man is the explanation of the universe. 2. This consultation was solemn. The light, the waters and dryland, the heavenly bodies, and the brute world, had all heard the voice of God, and obeyed it. But no consultation had been held prior to their entrance into the world. Why ? because they were matter; dumb, and impotent. But now is to be created a Being endowed with mind and volition, capable even of rebellion against his Ci'eator. There must be a pause before such a being is made. The project must be considered. The probable issue must be calculated. His relation to heaven and earth must be contemplated. It is a solemn event. The world is to have an intelligent occupant, the first of a race, endowed with superior power and influence over the future of humanity. In him terrestrial life will reach its perfection ; in him Deity will find the child of its solicitude ; in him the universe will centre its mystery. Truly this is the most solemn moment of time, the occasion is worthy the council chambers of eternity. 3. This consulta- tion was happy. The Divine Being had not yet given out, in the creative work, the highest thought of His mind ; He had not yet found outlet for the larger sympathies of His heart in the universe He had just made and welcomed into being. The light could not utter all His beneficence. The waters could not ar- ticulate all His power. The stars did but whisper His name But the being of man is vocal with God, as is no other created object. He is a revelation of his Maker in a very high degree. In him the Divine thought and sympathy found welcome outlet. The creation of man was also happy in its bearing toward the external universe. The world is finished. It is almost silent. There is only the voice of the animal creation to break its stillness. But man steps forth into the desolate home. He »,an sing a hymn — he can offer a prayer — he can commime with God — he can occupy the tenantless house. Hence the council that contemplated his creation would be happy. XL That man was created in the image of God. " And God said, Let us make man in our image, after our likeness." Man was originally God-like, with certain lii itations. In what respect was man created after the image of God ? — 1. In re'pect to his in- telligence. God is the Supreme Mind. He is the Infinite Intelligence. Man is like Him in that he also is gifted with mind and intelligence ; he is capable of thought. But the human intelligence, in comparison with the Divine, is but as a spark in comparison with the fontal source of light. The great Thinkers of the age are a proof of the glory of the human intellect. 2. In respect to his moral nature. Man is made after the image of God, in righteousness and true holiness. He was made with a benevolent disposition, with happy and prayerful spirit, and with a longing desire to promote the general good of the universe ; in these respects he was like God, who is infinitely pure, Divinely happy in His life, and in deep sympathy with all who are within the circle of His Being. '6. In respect to his dominion. God is the Supreme Ruler of all things in heaven and in earth. Both angels and men are His subjects. Material Nature is part of His realm, and is under His authority. In this respect, man is made in the image of God. He is the king of this world. The brute creation is subject to his sway. Material forces are largely under his command. Man is the deity of the inferior creation. He holds a .sceptre that has been Divinely placed in his 25 CHAP. I. HOMILETIC COMMENTARY; GENESIS. hand. 4. In respect to his immortality. God is eternal. He is immortal. Man partakes of the Divine immortality. Man, having commenced the race of being, will run toward a goal he can never reach. God, angels and men are the only immor- talities of which we are cognizant. What an awful thing- is life. 5. In respect to the power of creator ship. Man has, within certain limits, the power of creator- ship. He can design new patterns of work. He can induce new combinations, and from them can evoke results hitherto unknown. By the good use of certain materials, he can make many wonderful and useful things calculated to enhance the welfare of mankind. Think of the inventive and productive genius of George Stevenson, and others who have enriched society by their scientific or mechanical labours. There is in all this — though it falls far short of Creation — a something that marks man as in the image of God. III. That the creation of man in the Divine image is a fact well attested. " So God created man in his own image " (Verse 27). This perfection of primeval manhood is not the fanciful creation of artistic genius — it is not the dream of poetic imagination — it is not the figment of a speculative philosophy; but it is the calm statement of Scripture. 1. It is attested by the intention and statement of the Creator. It was the intention of God to make man after His own image, and the workman generally follows out the motive with which he commences his toil. And we have the statement of Scrip- ture that He did so in this instance. True, the image was soon marred and broken, which could not have been the case had it not previously existed. How glorious must man have been in his original condition. 2. It is attested by the very fall of man. How wonderful are the capabilities of even our fallen manhood. The splendid ruins are proof that once they were a magnificent edifice. What achieve- ments are made by the intellect of man — what loving sympathies are given out from his heart — what prayers arise from his soul — of what noble activities is he capa- ble ; these are tokens of fallen greatness, for the being of the most splendid man- hood is but the rubbish of an Adam. Man must have been made in the image of God, or the grandeur of his moral ruin is inexplicable. Learn: — 1. The dig- nity of mans nature. 2. The greatness of man's fall. 3. The glory of man's recovery by Christ. ' What is the emage of God m which man was created? I. Negatively. Let us see wherein the image of God in man does not consist. Some, for instance, the Socinians, maintain that it consists in that joowe?- and dominion that God gave Adam over the creatures. True, mnn was vouched God's immediate deputy upon earth, the viceroy of the Creation. But that this power and dominion is not adequately and completely the image of G®d is clear from two considerations: — 1. Then he that had must jMwer and dominion would have most of God's image, and consequently Nimrod had more of it than Noah, Saul than Samuel, Caesar than Christ — which is a blasphemous paradox. 2. Self-denial and humility will make us mdike. II. Positively. Let us see wherein the image of God in man does consist. It is that universal rectitude of all the faculties of the soul — by which they stand, act, and dispose their respective offices and operations, which will be more fully set forth by taking a distinct survey of it in the several faculties belonging to the soul ; in the understanding, in the will, in the pas- sions or affections. 1. In the understanding. At its first creation it was sublime, clear, and inspiring. It was the leading faculty. There is as much difference between the clear repre- sentations of the understanding then, and the obscure discoveries that it makes now, as there is between the prospect of landscape from a casement, and from a keyhole. This image was apparent: — (i.) In the understanding speculative, (ii.) Lithe practical understanding. 2. In the will. The will of man in the state of innocence had an entire freedom to accept or not the temptation. The will then was ductile and pliant to all the motions of right reason. It is in the nature of the will to follow a superior guide — to be drawn by the intellect. But then it was subordinate, not enslaved ; not as a servant to a master, but as a queen to her king, who both acknowledges her subjection and yet retains her majesty. 3. In the passion. Love. Now, this affection, in the state of innocence, was happily pitched upon its right object; it flamad up in direct fervours of devotion to God, and in collateral emissions of charity to its neighbour. Hatred. It was then like aloes, bitter, bat wholesome. Anger. Joy. Sorrow. Hope. Fear. The use of this point — that man was created in the image of God — might be various ; but it shall be twofold : — (i.) To remind us of the iireparable loss we have sustained by sin. (ii.) To teach us the excellency of the Christian religion [^Robert South, D.D.'\ 26 HOMILETIC COMMENTARY: GENESIS. CHAP. I. SUGGESTIVE COMMENTS ON THE VERSES. Verse 26. Man God's last work : — 1. Then man is God's greatest care. 2, Then let man give him the best ser- vice. God has provided all things needful for man's supply. Works that are important ought to be undertaken with counsel : — 1. We see not all things. 2. Others are will- ling to help us. 3. The welfare of others may be concerned in our ac- tions. Man hath no maker but God alone : — 1. Then let us praise Him alone. 2. Let us serve Him entirely. 3. Let us seek to know Him fully. God's image in man is his greatest glory: — 1. Not his ancestry. 2. Not his wealth. 3. Not his fame. God hath advanced man to have dominion over all the works of His hands : — 1. To enjoy the benefit of them. 2. To take care of them. 3. To make a good use of them. 4. To live superior to them. Man's dominion is God's free gift : — 1. Therefore we are to recognise God's authority in its use. 2. Remember that we are only stewards. 3. Be thankful for our kingship, God hath made Himself known in trinity of relation, as well as unity of being from the beginning. God the Father, Son, and Spirit, put forth wisdom, power, and goodness, eminently in making man. Man in his first estate was a creature bearing the most exact image of God's rectitude. The image of God in man was made and created, not begotten, as in the Eternal Son. Made, in this image, was the best of terrestial creatures, for whom all the rest were made. The image of God resting upon man did fit him to rule over all the creatures subjected. Verses 27—28. Male and female are the ordination of God. It is by God's blessing that man must be sustained, as well as by His power that he was created. God will have men to understand the blessings He gives them. God can easily bring multitudes out of one. All men and nations in the world are of one blood, and have one Father. Man: — 1. He has to replenish the earth. 2. To subdue it. 3. To rule it. Those who have possessions in the earth must use and husband them, that they may be useful and fruitful. All the creatures of the earth are the servants of man by the appointment of God. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 29—31. The Universe God's Gift to Man. I. The Gift. 1. Extensive. The Universe is a Divine gift to man. It was designed for the occupation of man. The home, Avith all its furniture, was presented to him. Nature, from its highest manifestations to its lowest, was to minister to his happiness and need. 2. Valuable. The smallest things in nature are valuable. Who can tell the value of the tree, of the herb, of the grass of the field ? Diamonds are not more valuable than these ; yet they are the constant and everyday gift of God to man. 3. Increasing. Every day the gift is increasing in value. It becomes more expansive. It is better known, and more thoroughly appreciated. Scientific research is giving man to see the richness of the Creator's gift. All the gifts of God are productive ; time unfolds their measure, discloses their meaning, and demonstrates their value. II. The purpose. 1. To evince love. One of the great objects of crea- tion was to manifest the love of God to the human race, which was shortly to be brought into existence. The light, the sun, the stars, and the creation of man ; all these were the love-tokens of God. These were designed, not to display His £7 CHAP. I. HOMILETIC COMMENTARY: GENESIS, creative power — His wisdom, but His desire for the happiness of man. 2. To teach truth. The world is a great school. It is well supplied with teachers. It will teach an attentive student great lessons. All the Divine gifts are instructive. 3. To srtstnin life. God created man without mea,ns, but it was not His will to preserve him without ; hence He tells hira where he is to seek his food. We must make use of sucli creatures as God has designed for the preservation of our life. God has provided for the preservation of all life. Let us learn to trust God for the necessities of life in times of adversity. Men who have the greatest posses- sions in the world must receive their daily food from the hand of God. SUGGESTIVE COMMENTS ON THE VERSES. Verses 29 — 31. I. Let every one depend upon God for the necessaries of life. 1. Asking them by jyrayer. 2. Acknowledfiincj our own beggary. 3. Trusting Him by faith. 4. Rememher- ing His promise. 5. Obedient to His ivill. II. Let us serve Him faithfully at whose table we are fed. 1. Else ice are ungrateful. 2. Else ive deserve famine. All the provisions that God allows man for food are drawn out of the earth. The homeliness of the provision on which God intended man to feed. Let no man be discontented with mean fare : — 1. It is as good as the body it noiirishes. 2. It is better than we deserve. 3. It is more than we are able to procure of ourselves. 4. It is more profitable for health. 5. It is free from the temptation to excess. God gives us not all our provisions at once, but a daily supply of them :- - 1. To manifest His fatherly care. 2. To make us dependent on Him. 3. To exer- cise our faith. 4. To teach economy. God makes provision for all the crea- ttu'es He hath made. Man was not only a good creature, but a blessed one. SUGGESTIVE ILLUSTRATIONS FOR CHAPTER L By the Rkv. William Adamson. Verse 1. Science, Godless. Godless Science reads nature only as Milton's daughters did He- brew; rightly syllabling the sentences, but utterly ignorant of the meaning [5. Coley] . Design ! Creation is not caprice or chance. It is design. The footprints on the sands of time speak of design, for geology admits that her discoveries all are based upon design. And this verse, as the whole creation narra- tive, confirms the admission cf scisoce as to design. Therefore both the Revelation of God and the Revelation of Nature go hand in hand. The one has on its bosom the finger marks of God, the other wears in its heart the footprints of God. Both of them sketch cartoons more wonderful than Raphael ; friezes grander than those of Parthenon ; sculptures more awe- inspiring than those of Karnac and Baalbec ; which then is the higher? Surely, Revelation. And why ? (1.) Because Revelation alone can tell the design. Nature is a riddle without revelation: — A Dajdalian labyrinth with Gen. i. 1. for its gold thread. I may admire the in- tricate mechanism of machinery ; or even part 28 of the design hanging from the loom ; but all is apparent confusion until the master takes me to the office, places plans before me, and so discloses the design. Revelation is that plan — that key by which man is able to unlock the arcana of nature's loom. (2.) Be- cause that design is the latv of Christ. All are parts of one mighty creation, of which Christ is the centre. He is the Alpha and the Omega — the eternal pivot of creation, like Job's luminous hinge {chimeh, a pivot), known as Alcyone, around which Madler has estab- lished that the universe revolves in wondrous circuit, and of which Jehovah asks the patriarch : " Canst thou bind the sweet in- fluences of the Pleiades ? " The Pythagorean idea of the "music of the spheres" has its origin after all from the design displayed by Revelation. And it is that design — that Divine law in Nature we accept; not Darwin's theory of development — not Powell's universal dominion of law— not Wallace's ''law a neces- sity of things." When he asserts that he is merely saying a loud Amen ! to the simple, sublime, and sufficient solution that the grand ideal of Revelation and Nature is the glory of the God-man, who is the brightness of the HOMILETIC COMMENTARY: GENESIS. Father's glory and the express image of His person. As Layard and Rawlinson have proved the truth of the Scripture narrative from relics left behind in the mounds of Khorsabad and Temples of Memphis and Thebes — as the Palestine Exploration have established the truth of the sacred assertions as to ancient Jebus, and the huge foundation stone and ■water seas of Solomon's temple — as Professor Porter has substantiated the Mosaic account of the Giant Cities of Bashan by discovering the ruins of these vast stone fortresses, towns — and, as Mr. George Smith has, by exploring the ruins of Nineveh and Babylon, confirmed the Noachic narrative of the Deluge from the brick and tile slates in broken fragments ; so pious-minded geologists have dived among the pages of Nature's volume, and from the remains of the Pre-Adamite world constructed the successive scenery wrapt up in vv. 1, 2. Still, even then they are as far as ever from the Beginning, and are glad to fall back upon the simple, sublime, and sufficient solution : In the beginning, God created the heaven and the earth. The mind of the atheist is like a vessel which has been filled with paint, and into which water is subsequently poured; it retains its prejudices, so that its conclusions are affected by them. Atheism, "Wilfnl. The owlet Atheism, Sailing on obscene wings across the moon. Drops his blue-fringed lids and shuts them close. And, hooting at the glorious sun in Heaven, Cries out, "Where is it? " [_S, T. Coleridge^, If heathenism is like the North Pole in its natural characteristics, by laying too much stress upon the bare letter of creation (see Rom. i.) ; then Atheism is like the North Pole, by laying too little stress. It, i.e. positive philosophy — as Mr. Harrison and John Stuart Mill euphoniously style Atheism — strangles' all life, and leaves creation like the inaccessi- ble and impenetrable wilds of the Antartic Circle — bleak, dreary, dead. If the charge has been true in past times that some students of Revelation wished to make Revelation an inverted pyi-amid resting on a narrower apex; it is certainly far more justifiable to assert that these Atomic philoso- phers would make Revelation like a broken pillar in the churchyard of death; whereas God has made it a temple — not only radiant with fair colours and radiating with sapphires — but teeming with living worshippers. Cultivation. The eye can be trained to discover beauty in the landscape, and in works of art— or it may have its many powers of vision impaired and destroyed, by gazing at the sun, or on the snow. So man may train his mind to discern the beauties of Divine wisdom, power, and goodness in the processes of nature. Or still further to pur- sue this subject: if a person in perversity shuts out the light from his dwelling, and lives for years in darkness, the effect would be that eventually ho would grow sickly and wretched — like those plants which are reared in cellars, from which all sunlight is i-igidly excluded. The mind that shuts out Qod from nature, becomes sickly, and loses the jjower of enjoying the sunlight. It is there- fore not only pleasing, but profitable to culti- vate the habit of tracing tracks of the Divine foot-prints on Nature's breast. To him, who can read it aright, that surface is covered with celestial types and prophetic hiero- glyphics— marked like the dial-plate of a watch. Not that Nature has on her page hieroglyphics, which spell out a pardon for sin. Those marks only tell of His wisdom, benevolence, and majesty; and so far as Na- ture is concerned, the proposition, that must be solved before my dying pillow can be peace, remains unexplicated — unreconciled — and unknown. Reason and Revelation, Sailing over the great oceans of our earth, the voyager sometimes sees on the far-off horizon a thin mist-cloud or streak, which to my telescope leaps up a green island, cut off from the main- land by a broad belt of waters, too broad to look across, and whose indwellers have no means of passage, well i-e2oresents our world regarded apart from revelation. You stand on the highest hill in the island, and you see nothing but the girdling sea. The people of the island " dwell alo7ie. " There are tradi- tions, it may be, of white-sailed ships, and of visitors from lands across the ocean ; but these traditions belong to the far-vanished past. The little sea-girt island sits in the sea, alone, and is sundered from all intercourse, other than chance or shipwreck bring from the mainland. Now, as I have said, may I not thus symbolize our earth apart from the Bible ? To sense and unaided reason, we too seem to occupy just such an ocean-girt island, divided and sundei'ed from the spirit-realms. But it is not so. T/iis earth of ours is not the lonely place it seems. Far up above its din, and tumult, and dust, — " Beyond the glittering starry skies," is a pui'e and blessed world— sinless, sorrow- less — where '"the Higli and Lofty One " un- veils His glory to the blessed dwellers ; and with this high and holy, and radiant world we are connected. Do you ask me how ? My answer is, by the mediation of Curist, our High-Priest — by the thousand thousand cries of prayer — by the magnanimous abiding of the Holy Spirit — by heaven jDeopled from earth — by the ministration of angelic visits — by the well-nigh infinite outgoings of grace [ Gi'osart^ . Reason and Faith. We would represent Reason and Faith as twin-born; the one in form and features the image of manly beauty — the other, of feminine grace and 29 CHAP. 1. HOMILETIC COMMENTARY : GENESIS. gentleness; but to each of whom, alas! is al- lotted a sad privation. While the bright eyes of Reason are full of piercing and restless in- telligence, his ear is closed to sound ; and ■while Faith has an ear of exquisite delicacy, on her sightless orbs, as she lifts them to- wards heaven, the sunbeams play in vain. Hand in hand the brother and sister, in all mutual love, pursue their way through a world on which, like ours, day breaks and night falls alternate ; by day tlie eyes of Rea- son are the guide of Faith, and by night the ear of faith is the guide of Reason. As is wont with those who labour under these pri- vations respectively, Reason is apt to be eager, impetuous, impatient of that instruction which his infirmity will not permit him readily to apprehend ; while Faith, gentle and docile, is ever willing to listen to the voice by which alone truth and wisdom can effectually reach her \_Prof. Rogers], Sciences, Human. Human sciences are like gaslights in the streets. They serve our piirpose only while the heavens are dark. The brighter the sky, the more dim and use- less they become. When noontide floods the town, they are buried though they burn. No sooner will the sun of absolute truth break on the firmament of our souls, than all the lights of our poor logic shall go out. Knowledge, it shall vanish away [^Dr. Thomas], Science only an Agent. We glory in the conquests of science, but wo look upon science as merely an agent. Science may be a botanist, but who started the vital fluid in the veins of the herb and flower ? Science may bo a geologist, but who wrote the rock- covered page, whose hieroglyphics she would translate ? Sciense may be an astroiiomer, but who built the worlds, who projected the comets, whose mysterious path she traces ? Science may be an agricnlturist, she may open the earth's breast and cast in most precious seed, but if the fountains of dew be stayed. Science herself will die of thirst ! Be it ob- served, then, that science is an agent, not a cause, and that while we rejoice in its agency, we are bound to acknowledge the goodness of the Infinite Intelligence [Br. J. Parker]. Creation. A gentleman, being invited to accompany a distingiiished person to see a grand building, erected by Sir Christopher Hatton, desired to be excused and to sit still, looking on a flower he held in his hand, "For," said he, "I see more of God in this flower than in all the beautiful edifices in the world." Not a flower But shows some touch, in freckled streak or stain Of His unrivalled pencil. He inspires Their balmy odours, and imparts their hues. And bathes their eyes with nectar, and in- cludes. In grains as countless as the seaside sands, The forms with which He sprinkles all the earth \_Cowper]. 30 Creation was Adam's library ; God bade him read the interesting volumes of His works, which were designed to make known the Divine character \_Legh Richmond], Atheism Modern. The Atheism of this age is chiefly founded upon the absurd fallacy that the idea of law in Nature excludes the idea of God in Nature. As well might they say the code of Napoleon in France excludes the idea of Napoleon from France. To me, no intuition is clearer than this — that intelligent control everywhere manifests the presence of a ruling mind. To me, physical law, in its permanence, expresses the immutable per- sistence of His will ; in its wise adjustments, the infinite science of His intellect, in its kindly adaptations, the benevolence of His heart \_Coley], Reason ! Atheism ! Whilst expressing sor- row, the thoughtful and pious student of science can hardly refrain from smiling at the extreme deductions of what is called "the Modern School of Philosophy." This modern school has its numerous and divergent theories on the Origin of Nature ; but all these divei"- sities have their common root "in the evil heart of unbelief." A system of Metaphysics and Psychology based entirely on the percep- tions of the senses, like that of Spencer, Bain, and Mill ; a system of Morals recognising no test of duty but public utility in the interest of the race ; the natural evolution of Darwin — the Lucretian doctrines of Tyndall — the auto- matons frogs of Mr. Hiixley — the religion of humanity of Congreve and Conte — the lamen- tations of Gregg over the enigmas of life — and Arnold's last caricature of the Deity, have all a common source. That soiirce is "an- tagonism to the Cosmogony of the Bible." Their views are the natural growth of a false and shallow philosophy, which excludes from its sphere of vision the very conception of a power in Nature, yet above Nature, and which denies the evidence of the spiritual origin and destiny of our being. To borrow an illustration from a German seer, men see the spinning-wheel but not the spindle, and then declaim against the senseless clatter of the world. We regard them with sorrow, as the disciples of a corrupt and degraded school of thought, who are resolved not to see the bright, unfading star of hope — To quench the only ray that cheered the earth. And leave mankind in night which has no star. Verse 2. Darkness and Deep ! Nothing could be more erroneous than the impression that by " deep " is meant the " waters " of V. 6. By " deep " here is meant the fluid sur- face of the earth — upon which darkness was. But what does the phrase import? Does it mean (1.) Nothing more than a mere nega- tion ? or (2 ) Something more than a mere negation, i,e., obstruction. Again, was it (a) Nothing more than a mere natural obstruc- HOMILETIC COMMENTARY: GENESIS. CHAP. I. tion? or (h) Something more than a mere natural obstruction, i.e., a Satanic sti'uggle to suspend the Divine Creative procedure ? This brings up the subtle speculation as to whether Satan had fallen previously to the " deep," when — What were seas Unsounded, were of half their waters drained, And what were wildernesses oceas beds ; And mountain ranges, from beneath upheaved, Clave with their granite peaks primeval plains. And rose sublime into the water floods. Floods overflow'd themselves with seas of mist. Which swathed in darkness all terrestrial things. Once more unfurnished — empty — void, and vast. Some authoi's maintain that he had, and that the obstruction was not only "natural," but " angelic" — i.e., that Satan, as the prince of darkness, endeavoured to hinder the great development of Creative Providence. Others have taken up the view that the temptation in Eden was the first overt act of rebellion on Satan's part. If this be so, it is clear that the obstruction was only " natural " — darkness was upon the face of the deep. Whichever is cor- rect, in whole or in j^art, it seems clear to iis that the " darkness " has a double reflection, backwards and forwards : (1.) Light must ever precede ere there can be darkness ; and (2.) Darkness must ever be the shadow of coming light, as holding it back. And two things follow upon this: — 1. It sweeps away entirely the whole notion that the "light" in V. 3 means "primal origination." Did light exist previous to the Divine fiat in v. 3 ? It did ; for as the Prince of Light existed before the prince of dai-kness, so did the natural light before the natural darkness. 2. It con- firms the view that between vv. 1 and 2 there was a long period (or series) of successive eras of light and darkness, ending in that chaotic gloom of V. 2, which preceded God's recreative command : — Such universal chaos reigned without ; Within, the embryo of a world. That chaotic gloom was night, figurative of the morning struggle between light and dark- ness now. There is an endless strife between moral light and darkness. The armies of light and darkness are contending in fierce fight. Darkness is upon the face of the deep ; but the night — the moral night — of evil is far spent (Rom. xiii). The triumph of the prince of darkness and his phalanxes of sin is near its close. The dawn is near. The Divine fiat will soon be heard: "Let there be light;" for at eventide (/.c, our dark hour before the dawn) it shall be light (Zech, xiv. 7). Darkness overtakes not that day, for there shall be no more night (Rev. xxi.) ; but the Lord shall be the Ever- lasting Light (Isaiah Ix. 19). Between the " original creation " of light and the terrestrial era in v. 2 there may have been cycles of mil- lennial days completed. Verses 3, 4, and 5. And God said. How long did the spirit bi-ood over chaos? When did God say, " Let there be light ?" Moses does not tell us. He states results, not processes. He brings the thing pi'oduced into close proximity with the producing cause. The instrumen- tality employed, as well as the time engaged, are not mentioned. Man is not forbidden to enquire concerning these ; but Moses did not write to gratify such a sj^irit. He wrote to teach that itwas at the bidding of the Almighty that light dawned — that the waters retired within the limits assigned to them— that the vast continents and mountain chains lifted their heads — that the flowers looked forth in beauty in the valley ; and that the great lights of the fii'mament took each its station on high, and began to run its appointed course in the heavens. It was by this word — in fine — that the woiid passed through all its various stages of progress //•o»( chaos to the ivondrous scene of order and beauty which filled the eye of Adam; and the first of these stages of progress was the call to light. "Let there be light," said God — and forthwith light. Ethereal first — of things — quintessence pui'e — Sprang from the deep, and from her native east To journey the airy gloom began, Sphered in a radiant cloud, for yet the sun Was not ; she in a cloudy tabernacle Sojourned the while [^Milton']. All Nature, (says a thoughtful mind) is one storehouse of parables to the thoughtful mind. Science, even when most careless, can hardly help stumbling on some of them in its way. But the more carefully we weigh its discourses, the richer we shall find them to be in lessons of wisdom. The links which bind the planets to their sun are not so firm as those which bind the outward world of sense and matter to the higher and nobler truths of the spiritual world. Nature is one vast mirror in which we may see the dim reflection of a nobler field of thought than the conflict of jarring atoms, or integrels of atomic force can ever supply. We need first to gaze downward that presently we may look upward; and turn- ing (says Birks) from the shadows to the sub- stance— from things seen and temporal to the unseen and eternal — may veil our faces before the mission of a greatness that is unsearchable and a goodness that is unspeakable, and in the spirit of Christian faith and hope may gaze on the uncreated light, and rejoice with trembling while we adore. Light ! There is more than sublimity in these words; there is prophecy. As it was in the beginning, so shall it be once again before time shall close. The scene here is a predic- tive type — a germinal budding (to use Bacon's expression) of the earth's moral regeneration in a futiire age, both (1.) as to the order in which it was done, and (2.) as to the time it occupied. At present the waters of supei'- stition lie deep on the face of the earth 31 CHAP. I. HOMlLETtC COMMENTARY: GENESIS. while the spirit has licen moving on the space of those waters — the great moral chaos for 6,000 years. The Divine voice shall again be hoard saying, "Let there be light;" and the light, which has struggled ineffectually with the darkness for 6,000 years, shall break, forth on all sides, and with boundless brilliancy and prevailing power dart its rays to the very ends of the earth, so that the magnificent appeal of the seraphic Isaiah will receive its full con- summation : Arise, shine ! for thy light is come, and the glory of the Lord is risen upon thee. Of old, Messiah^riding on the heavens serene — Sent forth His omnipresent Spirit to brood Over the troubled deep : then spake aloud, " Let there be light !" So shall it as certainly be when the reign of grace has closed — when the brooding of the spirit — for regenerative purposes has ceased. The Divine Word shall send forth His eternal fiat over the moral and spiritiial chaos ; and straightway shall at His command, * Light pierce the canopy of surging clouds. And shoot its penetrative influence through Their masses. Then shall the broken clouds Melt into colours as a dream. Creation ! Here we have : — 1. The Author ; 2. The Order ; 3. The Purpose _; and 4. The Period of Creation ! In all times, and in every heathen land, people have had their thoughts and dreams about the way in which this fair world and yonder bright heavens came to be. One asserts the eternity of mat- ter, another argues that they originated in chance ; and both of these rank in wisdom with the quaint explanation of Topsy — that they grew. The Bible clears up all obscurity by declaring that whatever wonders Science may reveal in heaven and earth, the simple truth remains that God created all — not at once, but gradually and progressively : i.e., (i.) from the lowest to the most perfect forms of being, and (2.) during unknown and inde- finite periods of time : — God is a God of Order, though to scan His works may pose the feeble powers of man. Nowhere do we meet with conilictiug plans. All is created in the order of progression. Throughout all Nature, from the earliest zoo- phyte and seaweed of the Silurian rocks, to the young animals and plants that came into exisience to-day — and from the choice gems that were produced when the earth was with- out form and void, to the crystals which are now forming — one golden chain of harmony links all together, and identifies all as the work of the same Infinite Mind. As Paley says : " We never find traces of a different creator, or the direction of a different will. All appears to have been the work of ONE, more so than appearances in the most Jinished machhwof.huma-'Q.^^ustruction ; for — Tnra' Human ^<^ " -"qrh laboured on with , Pf?;°' ^ ^"ss as the se ^. , A thousand mo^ jjg spriP*^^ °°° object gain : 82 In God's, one single can its end produce, Yet serves to second, too, some other use. Darkness and Light ! How great is this mystery ! And, as the light cast upon a diamond only brings out its beauties, so the light of Science only reveals more and more the mysteries of darkness and light. The prism of late has been unusually rich in new discoveries. The pathway in which Newton took the first main step has been explored anew, and secret marvels have been disclosed in every step of the progress, opening up a wondrous field of beauty in the Divine en- quiry: "KJnowest thou the pathway of light?" The waves of light, from 4,000 to 6,000 in one inch — these swift undulations, hundreds of millions of millions in one second, baffle and confound the mind. The beautiful gradation of tint and shade deduced from- the pure white of the sunbeam — the strange fusion with heat at one end of the scale, the passage into mag- netic force at the other — the dark lines that take their stations, like sentinels, in the midst of LIGHT itself, and turn in other cases into lines of double brightness— all stimulate the curiosity of Science, while they disclose depths of mystery in the Scripture fiat: "Let there be light!" " Let there be light! " O'er heaven and earth. The God, Who first the day-beams poured. Uttered again His fiat forth. And shed the Gospel's light abroad — And like the dawn, its cheering rays On rich and poor were meant to fall, Inspiring their Redeemer's praise, In lowly cot and lordly hall. Light ! Biblical criticism and scientific research are more in harmony than ever on the great questions and problems of Genesis. It is McCosh who says that Science and Re- ligion are not opposing citadels, frowning de- fiance on each other, and their troops brandish- ing armour in hostile attitude. There was a time when that fratricidal strife was indulged in ; but, happily, a change has taken place. Men of science now agree with Herschelthat the creation of the world is a subject beyond the range of science ; while some are prepared to follow Hugh Miller, when he says that even its present formation is beyond that range. The greater number readily accept the defini- tion of Ohalmers — that Nature is the hand- maid of Revelation, and that it is for Nature's students to aid her in washing the hands and feet of Revelation as she struggles against principles of atheism and sin. As the stu- dents of Nature, men of science, while main- taining that the truths of Revelation do not inform them of the deductions of Physical Science, as strongly assert (1.) that the study of Nature teaches not the truths of Revelation ; though (2.) that it does confirm and illustrate those truths. This is especially the case with reference to Gen. i., and notably of the state- ments as to " LIGHT." These statements have been held up to ridicule — have been treated with contempt — have been pounded with the scientific mortar mercilessly — have been flung IIOMILETIC COMMENTARY: GENESIS. CHAI\ i. into tlie crucible of liiiman intellect, set over a fire of scientific knowledge, heated seven- fold ; 'with what result ? The account as to "light" has been found to harmonize in every point with the ascertained deductions of Natural Science. The great difficulty was : " How could light be before the sun ?" All perplexity has disappeared, as autumn mists before! the glorious orb of day. Science has discovered that light is not conditioned liy perfected luminous bodies, Init that light bodies are conditions of a preceding liuninous element : i.e., that light could exist before the sun. Did it so exist in Gen. i. ? — Revelation alone can tell. Some assert (1.) that the sun did not exist till the fourth day, and that the light sufficed for all plants previously formed ; others declare (2.) that the sun did exist, but that his light was retarded by the mists and exhalations. It matters not, therefore, whether that light (1.) emanated from a luminous ele- ment— a sea of subtle and elastic ether — " Immense, imponderable, luminous, Which — while revealing other things — re- mains Itself invisible, impalpable, Pervading space ;" or (2.) undulated from a luminous body ; Avhether that light (1.) was independent of the sun, or (2.) came through mists from the sun. It is, however, worthy of notice that the Hebrew makes a definite distinction between the light of the first and that of the fourth day, from which distinction it is not unrea- sonable to infer that there is no necessary connection between light and luminoiisness : i.e., that luminaries are after all only a con- centration of pai'ticles of light previously existing as light. Heaven ! Ver. 8. Look above you, and in the over-arching firmament read the truth of an all-pervading Providence. " Yon sky," says Gill, " is God's outspread hand, and the glittering stars are the jewels on the fingers of the Almighty." Do you not see that His hand closes round you on all sides ? you can- not go where imiversal love shines not ? As Luther remarked : " I was at my window, and saw the stars, and the sky, and that vast and glorious firmament in which the Lord has placed them. I could nowhere discover the columns on which the Master has siipported His immense vault, and yet the heavens did not fall. I lieheld thick clouds hanging above us like a vast sea, and I could perceive neither gi'ound on which they reposed, nor cords by which they were suspended, and yet they did not fall upon us. Why ? Because " There is a power, Unseen, that rules the illimitable world, That guides its motion from the brightest star To the least dust of this sin-tainted mould." Thomson. D Mountains ! Ver. 9. Fancy the mountains brought d(jwn to the level of a uniform plane. Conceive no peaks soaring aloft into the regions of perpetual snow — no declivities, leading the wanderer in a few hours from Arctic colds to the genial mildness of an Italian sky. Pictiu-e no precipitous streams, whose foaming waters as they bound along first reflect the dark pine in their crystal mirror, then the sturdy oak, then the noble chestnut, or the graceful laurel. How mono- tonous would be the landscape ! how uniform the character of organic life over vast tracts of coiTntry, where new vegetation — thanks to the perpetual changes of elevation and aspect of the soil — is seen revelling in endless multi- plicity of forms. But what if earth " Be but the shadow of heaven, and things therein, Each to other like, more than on earth is thought." L.and and Water! Ver. 10. The actual distribution of sea and land over the surface of the globe is of the highest importance to the present condition of organic life. As Hartwig asserts, if the ocean were considerably smaller^ or if Asia and America were concentrated within the tropics, the tides — the oceanic cur- rents— and the meteorological phenomena, on which the existence of the vegetable and animal kingdoms depend, would be so pro-" foundly modified, that it ia extremely doubtful whether man could have existed. It is abso- lutely certain that he could never have risen to a high degree of civilization. But now nations, by means of commerce and missionary enter- prise, are holding communion with nations and mutually enriching each other by the stores of knowledge, experience, and religioiis education which they have each accumulated apart. Christianity is rapidly melting the separate nationalities into one ; but the fusion of these discordant elements into one glorious harmony — pure as sunlight — inspiring as a strain of music — will never be accomplished iintil the Son of God shall come in the clouds of heaven to set His throne upon the borders of the sea of glass mingled ^^•ith fire — " And on that joyous shore Our lightened hearts shall know The life of long ago ; The sorrow-burdened past shall fade for' evermore." Flowers! Ver. 11. A pleasant WTiter tells of a Texas gentleman who had the misfor- tune to be an xinbeliever. One day he was walking in the woods reading the writings of Plato. He came to where the great writer uses the great phrase, "Geometrizing." He thought to himself, " If I could only see plan and order in God's works, T could be a believer." Just then he saw a little " Texas star" at his feet. He picked it up, and thoughtlessly began to count its petals. He found there were five. He counted the stamens, and there were five of them. He counted the divisions at the base HO MI LET IC COMMENTARY : GENESIS. of the flower, and there were five of them. He then set about multiplying these three fives to . see how many chances there were of a flower being brought into existence without the aid of mind, and having in it these three fives. The chances against it were one hundred and twenty-five to one. He thought that was very strange. He examined another flower, and found it the same. He multiplied one hundred and twenty-five by itself to see how many chances there were against there being two flowers, each ha\'ing these exact relations of numbers. He foimd the chances against it were thirteen thousand six hundred and twenty- five to one. But all around him there were multitudes of these little flowers ; they had been growing and blooming there for years. Now, he thought, this shows the order of in- telligence ; the mind that has ordained it is God. And so he shut up his book, and picked up the little flower, and kissed it, and ex- claimed, " Bloom on, little flowers ; sing on, little birds ; yoii have a God, and I have a God ; the God that made these little flowers made me." Your voiceless lips, O flowers, are living preachers ; Each cup a pulpit — every leaf a book." — Longfellow. Flowers ! Ver. 12. Nothing can equal the immense variety of flowers — their charming colours — or their delicious fragrance. Without the flowers, the variety of perfumes which regale our sense of smell would be but small ; "without them its faculties of enjoyment would not have liarmonized with the outer world. Those who have studied most about flowers reckon that there are about 80,000 different kinds already known. An English gentleman, who was tra- velling in Persia lately, says that on one occa- sion he was invited into the garden to breakfast, where the flowers were so numerous that a great pile of rose-leaves was heaped up for a table before each guest. A carpet was laid over each pile. Cleopatra, the beautiful but profligate queen of Egypt, made a very poor use of the flowers which God in His goodness has caused to grow for onr pleasure, when she wanted to give a splendid feast to Antony, the great Roman general, she procured roses enough to cover the floor of the large dining hall three feet thick all over ; mats were then spread over the floor, and the guests sat down to feast. This was a pitiful return to Him who has "Mantled the green earth with flowers, Linking our hearts to natm-e !" — Hemans. Nature ! Ver. 12. When we see a cottage with honeysuckle and roses twined round its porch, and bright flowers trained in its windows and growing in its little garden plot in front, it is a sign to us, says one, that the evils of poverty are unknown in that home — that the inmates are raised above the fear of want — and that, having the necessary food and raiment pro- vided for them, the head of the home is at leisure and liberty to devote his care to the simple plea- sures of natural life. And so, when we see in this great house — this earth of ours — bright flowers growing in every -window and doorway, and associated with all the uses of domestic economy, we cannot but regard the circumstance as a proof that the great Householder attends both to the lower and to the higher wants of His family. In otlier words, if God has provided the superfluities of nature — i.e., flowers — it is a pledge and guarantee that He will provide the things which are necessary — that, in fact, food and raiment shall not be wanting. " Heart, that cannot, for cares that press, Sing with the bird, or thy Maker bless As the flowers may, blooming sweet, V\^ith never an eye but God's to greet Their beauty and freshness, learn to trust ! Lift thy thought from the earthy dust ! ^ Flower-lessons ! "\'er. 1 3. An old woman lived in a cottage, and had long been confined to her bed vvitli sickness. Near her lived a little girl, whose mother was very poor, and had little to give to her stricken neighbour. The maiden had a geranium which some one had given to her. It gi-ew in a flower-pot in the window ; and when it bore flowers, both mother and daughter found sweet pleasure in watching their bloom developing. The little girl plucked the nicest of these blossoms, and carried it to tlie sick woman, who was lying in her bed, suffering great pain. In the afternoon a lady called, and observed the beautiful gera- nium flower in an old broken tumbler on a little stand by the old woman's bed. " That flower makes me think what a -wonderful God we have ; and if a flower like this is not too little for Him to make and take care of, I am sure He -will not forget a poor creature like me." During the great Manchester cotton- famine some years ago there was much distress, and many were in a state of starvation. Among them was an aged couple, who sold everything that could be turned into bread. They could not, however, sell a beautiful flower which they had in a flower -pot ; so that they lived in an empty room, with only this gem of nature. " That flower has been such a comfort to us in all our trouble ; for when we look at it morning after morning, it seems to preach to us all the time, and to tell us of trust in God." Yes, God sent them " To comfort man — to -whisper hojie, Wliere'er his faith is dim ; For He who careth for the flowers. Will care much more for him."— Ilowltt. God in Nature! Ver. 14. The heavens declare the glory of God. But not the heavens ONLY. There are many sources whence we m.ay derive some faint glimpse of the divine glory. Yet we must be inside to see clearly. Standing within a cathedral, and looking through its stained and figured -windows to- wards the light, we behold the forms and colours by the light. Standing outside and nOMILETIG COMMENTARY: GENESIS. gazing at the same windows, v/a see notliiug but blurred and indistinct euamelling. And so we must stand within the temple-pile of nature if we would see the glaring hues of divine glory, especially in the oiitburstings of noontide splendour, in the silent pomp of the noiseless night, in the moou walldug in her briglitness like some fair spirit wading through the opposing clouds of adversity in the starry garden of the firmament, those flowers of the sky budding with hopes of immortality. Thus worshipping reverently within nature's cathe- ih'al, we see that " The iieavens are a point from the pen of His perfection ; The v.'orld is a roseb\id from the liower of His beauty ; The sun is a spark from the light of His wisdom." — Sir Wm. Jonfs. Sun ! Ver. 15. Dr. Hayes, the arctic ex- plorer, graphically describes the return of the sun after an absence of long cold months. For several days the golden flush deepens until the burning forehead of the " King of Day " rises above the horizon to circle round it half the year. The inexpressible delight with which the morning glory is hailed almost makes one cease to wonder that the sun has had devout woi-shippers. — " Most glorious orl) ! thou wert a worship, ere The mj'stery of thy making was revealed ! Thou earliest minister of the Almighty, Which gladdened, on their mountain tops, the hearts Of the Chaldean shepherds, till they poured Themselves in oi-isons." — Byron. Sun and Moon! Ver. 15. We consider the suii the type of Christ, and the moon as the type of the Church. It is remarkable that at the crucifixion the sun was obscured, and the moon was at the full. But though she has suffered many an eclipse, yet like the moon the Church of Christ emerges from them all by keeping on her path of obedience : — " And still that light upon the world Its guiding splendour throws ; Bright in the opening hours of life. But brighter at its close." — Pcahody. Tides! Ver. 16. The influences of the Holy Spirit upon the life of the Christian Church has been likened to that of the moon upon our earth. The return of the tide twice every day is owing to the attractive influence which the moou exerts upon our world, and especially upon its great movable fluid the ocean. What a mysterious page of nature does this fact open, when we thus behold, ourselves linked as it were with a distant world by an invisible chain figure that wonderful power by which the life of the Church and her true members is kept motion, purity and holiness/ Well may that moon be called the "Queen of Heaven" — " Who, from her maiden face Shedding her cloudy locks, looks meekly forth , And with lier virgin stars walks in the heavens, Walks nightly there, conversing as she walks Of purity, and holiness, and God." — Pollok. Starlight. Ver. 16. Those bright and beautiful stars are witnesses for God. They tell us that He is — that He is very great and good. This was tlie impression upon the mind of a man of Grod in the olden time, when he sang how the heavens proclaim the glory of God. Not many years ago, during the terrible French Revolution, when godless men murdered their king and princes in France, an attempt was made to obliterate all trace of God. Bibles were burnt, chm-ches were shut up, sabbatlis were abolished, and Christians were cruelly slain. One of these revolutionists accosted a pious countryman with the jaunty assurance that he was going to pull down the " %'illage chm-ch" in order that there "might be nothing left to re- mind you of God or religion." To this the pious peasant responded, " Then you will have to blot out the stars, which are older than our church tower, much higher up in the sky — beyond your reach." Yes, it is not the un- wearied sun only which displays the Creator's power, it is not the man only which publishes to every land the work of an Almighty hand ; but— " All the stars that round her buni, And all the planets in theu' turn, Confirm the tidings as they roll. And .sjiread the truth from pole to pole" — Addison. Sunlight! Ver. 17. There is a good •story told about a certain missionary and the sun. He was talking one day with a heathen man, who .said : — " I go to the place where you worship, but I never see yom- God." The missiouaiy, stepping out of the house into the open air, bathed in the brilliant beauty of the noontide sun, pointed up to it, and said to the enquirer, " Look at yonder sun." The man tried to look but instantly turned away his face, and covered his eyes with his hands, ex- claiming, " It blinds me." And the man of God quickly responded by telling him that yori sun was but one of the numerous retinue of his God, and stationed merely on the outside of God's palace. " If you cannot bear to look at one of His servants, how can yoii expect to see the master of that servant — the great God who made him." " God spake, and on the new-dressed earth Soft smiled the glowing sun, Then full of joy he sprung aloft. His heavenly course to run." — Krumacher. Sun-Rule ! Ver. 18. The aim is like the father of a family with his children gathered round him. A good father always governs his children well ; and the better they are governed, the happier and more useful they will be. The sun is such a father — governing well those dif- ferent worlds which are like children about 35 nOMILETIC COMMENTARY: GENESIS, him. He keeps them all in the places which (rod wants them to be in, and at the same time he sees that they are all going round— each in his o\vn path, just as God wants them to do. This power he enjoys from God. Through Him " His beams the sea-girt earth array, King of the sky, and father of the day." — Logan. Sun-Q-ood! Ver. 18. The sun is the foun- tain of light to this lower world. Day by day it rises on lis with its gladdening beams. All nature seems to own its influence, both for light, heat, faithfulness, and beauty. Christ is, says Trower, to the moral world, what the sun is to the natui'al world — the som-ce of life and loveliness, health and happiness. He rises with healing in His wings— scatters the mists of ignorance and sin — calls forth the fruits of righteousness — and arrays them in splend(jur, outrivalling the brilliant beams of the rainbow. And as the natural sun retains his strength un- dimmed though ages have rolled past, so the Divine Sun remains at His sacred, liigh, eternal noon, And " As the sun Doth spread his radiance through the fields of air, And kindle in revolving stars his blaze. He pours upon their hearts the splendour of His ra,ys."—U2jham. Moonlig-ht! Ver. IS. All the beauty of the moon is but the reflection of the glory of the sun. She has no light of her own, and shines only by reflecting or giving away tlie light which she receives from the dazzling orb of day. When a piece of looking-glass is held in the sunshine, it causes a bright light to dance about on the opposite wall. This is exactly what the moon does ; she catches the beams of light wliich it receives from the sun, and throws them down. The moon hangs in the sky, and becomes as much like the sun as it can by reflecting the liglit which that orb gives it ; just so when we become Christians, we not only learn to love Jesus, but try to be like Him. And when we do this we are re- flecting the light that Jesus gives us ; just as the moon, the queen of the midnight hour, and for ever beautiful, softly and silently pours " Her chasten'd radiance on the scene below ; And hill, and dale, and tower Drink the pure flood of light." — Neelc. Two Suns! Ver. 19. There is this dif- ference between the Sun of Righteousness and that in the sky — that, whereas the latter l)y his presence eclijjses all his satellite-attendants, the Former, though radiant with a much brighter splendour, will hi/ His presence impart glory to His saints. When Christ, who is our Life, shall appear, then shall we also apj^ear with Him in glory. So that the saints are not like stars which the sunshine obscures and makes to disappear ; but they are, as Boyle defines it, like ix)lished silver, or those vaster balls of 36 bm-nished brass upon the cathedral dome which shine the more they are shone upon, and which derive their glittering brightness from the sun's I'efulgent Ijeams " Made hereby apter to receive Perfection from the Sun's most potent ray." Animal Life ! Ver. 20. There is a mean- ing in these words which is seldom noticed : f(jr innumerable millir)us of animalcidse are found in water. Eminent naturalists have dis- covered no less than 30,000 in a single drop. How inconceivably small, remarks Professor Green, must each be ; and yet each a perfect animal — furnished with the whole apparatus of bones, muscles, nerves, lungs, etc. What a proof is this of the manifold wisdom of God! If we pluck a flower from the garden on which rests the glistening dewdrop ; if we sink oiu- finger in a j'ond, and then examine with a microscope, we shall find worlds living and moving in its drops ; if we sail on the ocean at midnight, our vessel may be enveloped in a flame of bright i^hosphorescent light, and gleam- ing with a greenish lustre — attributable to the presence of innumerable multitudes of animals floating on the waves :— " Flash'd the dipt oars, and, sparkling with the stroke. Around the waves phosjihoric l^rightness broke." — Byron. Mr. Charles Darwin paints in vivid colours the magnificent spectacle presented by the sea, while sailing in the latitudes of Cape Horn on a dark night. It is now no longer a matter of doubt that many of the inferior marine animals possess the faculty of secreting a luminous matter. And when we consider their countless numbers, we need not wonder at the magnifi- cent effects produced by such tiny creatures, whose " Vivid light To the dark billows of the night, A blooming splendour give." — Scott. Birds! Ver. 21. A little bird alighted at sunset on the bough of a pear tree that grew in Luther's garden. Luther looked upon it, and said, " That little bird covers its head with its wings, and will sleep there, so still and fear- less, though over it are the infinite starry spaces, and the great blue depths of immensity ; yet it fears not ; it is at home : the God that made it, too, is there." " There sitteth a dove so white and fair, All on the lily spray. And she listeneth when to our Saviour dear The little children pray." — Bremer. Creatures of God! Ver. 24. One day a boy was tormenting a kitten, whereupon his little sister^ with her eyes suffused in tears — exclaimed, " Oh ! do not hurt what is GoiVs kitten." That word of the little girl was not lost ; for a word fitly spoken — i.e., a word set on wheels — how good it is. The boy ceased to torment God's creature, but he could not leave no MI LET 10 COMMENTARY: GENESIS. CUAP. I. off thinking about what his sister had said. The next day, on his way to school, he met one of his conifianions most mischievously beatiu;,' a poor, half -starved dog : " Don't do that to God's creature." The boy looked ashamed, and tried to excuse himself by saying that the dog had stolen his dinner. But a poor drunkard passing heard the expression, and said within himself, "I, too, am God's creature ; I will arise, and go to my Father." All are then God's creatures ! " Here on the hills He feeds His hei"ds, His flocks on yonder plains ; His praise is warbled by the birds ; Oil ! could we catch their strains." — Montrjoinenj. All ThingsJ Ver. 25. Some men have tlie 1)0 wer of attending to several things at once. Napoleon the Great had the power of keeping six men engaged in writing letters for him at the same time, and this was thought a ^vonderful feat. It was remarkable, and very few men could do it ; but it was nothing to what God does every day. Great and mar- vellous are Thy works. Lord God Almighty. He keeps all things in life : " Lord, thou art great ! In Nature's every form ; Greater in none, simply most great in all ; In fears and terrors, sunshine, smile and storm. And -all that stirs the heart, is felt Thy Man! Ver. 2.5. There is a beautiful propriety in the Bible commencing with the creation of the heavens and the earth. The account of this magnificent scene serves as a portico to the august Temple of Truth. It is a kind of outer court, and the wonders which we here behold prepare us for the glories which beautify the inner temple. But in the hands of Moses this theme, mighty as it is, is only the introduction to others still mightier. He does not detain us in the outer court, but leads us straight to the gates of the Temple. By the Divine Word the world passed through all its various stages in its progress from chaos to the wondrous scene of order and beauty, when, in v. 25, God saw that it was good. "How in the household," ^\Tites Beecher, " are garments quilted and wrought, and curiously embroidered, and the softest things laid aside, and the cradle prepared to greet the little pilgrim of love when it comes from distant regions, we know not whence ! Crea- tion was God's cradle for Adam — curiously carved and decorated, flower-strewn and star- curtained." As Milton says : " There wanted yet the master-work, the end of all yet done : so God took " Some handfuls of the dust, and moulded it Within His plastic hands until it grew Into an image like His o^val, like ours, Of perfect symmetry, divinely fair. But lifeless, till He stoop'd and lireathed therein The breath of life." Temple-Man ! Ver. 26. It has been care- fully noted that our Lord was the first who applied to the human body a term previously employed to denote a building consecrated t(j God. His example was followed l)y St. Paul, with whom the expression was a familiar and favourite one. And yet, strange to say, this symbolism fell into abeyance during all the Christian centm-ies. The body was treated with neglect or contempt. It was regarded as the drag and prison house of the soid ; so that even Trench writes : — " Plumage which man shatters in his rage, And with his prison doth vain war engage. We represent it as the cause of all the moral failures and intellectual weaknesses of mankind. By the ascetic it has been mortified and tortured in every way. By the philosopher it has been ignored, so that Sir William Hamilton inscribed in golden letters upon the wall of his class-room the singular sentiment : " In man there's nothing great but mind." It is true that man's body was formed out of the dust, and that thus it is the same as the forms of the mineral, vegetaljle, and animal creations. As Oken says, the whole animal world is repeated and represented in man, the animal kingdom is man broken up into fi'agments. But human nature is not, therefore, to be despised ; for though the lumian body takes all natvire into it, it does so to make it a temple for the worship and service of God. And that God designed such a view of the htmian frame is evident from the fact of the incarnation. Jesus entered the human body and purified it of his indwelling, making it a palace for the divine glory and a shrine for the divine worshij). Man's Spirit! Ver. 27. As a missionary in India was catechizing the children of his school, a Brahmin interrupted him by saying that the spirit of man and the spirit of God were one. In order to show him the abstu-dity of such a declaration, the missionary called upon the boys to refute it by stating the differ- ence between the spirit of man and God. They readily, so Arvine says, gave the follow- ing answers : — The spirit of man is created ; God is its creator. The spu-it of man is full of sin ; God is a pure spirit. The spirit of man is subject to grief ; God is incapable of suffer- ing. Therefore, they can never be one. And yet the spu-it of the one dwells in the spirit of the other. This is a great mystery :— " And when the dread enigma presseth sore. Thy patient voice saith : ' Watch with me one hour ; ' As sinks the moaning river in the sea, In silver peace, so sinks my soul in Thee." //out. 37 HOMILETIO COMMENTARY: GENESIS. Man ! Ver. 27. As the ancients kept their temples pure and undefiled, so ive should pre- serve our "bodies" free from all lanholy words and actions. In some of the heathen temples, the Vestals cherished a flame on their altar perpetually. So should we maintain tlie flame (if truth on the altars of our hearts. Within their temi)le walls were their helpless deities, and there thronged the myriads of votaries to pay homage and worship. We should worship the Father, and cultivate the companionship of the Holy Ghost in our bodies. Apex! Ver. 29. As Agassiz points out, it is evident that there is a manifest progress in the succession of being'^s on the surface of the earth. This progress consists in an increasing similarity to the living fauna, and among the vertebrates, especially in their increasing re- semblance to man. But this connection is not the consequence of a direct lineage between tlie fauna of different ages. The link Ijy which creation is connected is of a high and imma- terial nature ; and their connection is to be sought in the view of the Creator Himself, whose aim in foiming the earth was to intro- duce man upon the surface of our globe. Man is the end towards which all the animal creation has tended from the first appearance of the first Paheozoic fishes. When all was complete — " A creature of a more exalted kind Was wanting yet, and then was man designed ; Conscious of thought, of more capacious breast, For emphe formed, and fit to rule the rest." Orid. Divine Gifts! Ver. 29. As the artist delights in exercising his talent in depicting the landscape — as the poet finds pleasure in creating, out of human experiences and the bright scenes of nature, a new world of beaiity and passion, so God — the Great Artist and Poet — delights in the scenes and objects of nature, in the formation of which He has exercised His Divine skill and power ; and to this Divine feeling the Son of God gave frequent expression. He revealed to us His own most perfect imderstanding and enjoy- ment of the beauty of nature — how God re- garded the creation which He had pronoimced to be very good. But they were foimed for man's special enjoyment. The great whole world — to use the figm-e of an eminent wi-iter — is decked with beauty for man's pleasure. Beautiful is the lily-work that forms the capitals of its stony and massive pillars ; rich is the flowerage that adorns its barge-laden streams, which bear up and along the works of life. Everything that is useful to man has some bright and beautifvil thing connected with it, which, like the settling of a brilliant butterfly upon the open page of a dreary tome, or the falling of a rosy gleam upon some homely task, seems to speak of the fact that this verse is true — " Our cup runneth over, our life is so liright. So brimming with mercy and love, 38 It seems just a springtime of sunshine and light. Blest foretastes of better above," God! Ver. 31. His works proclaim His being, power, wisdom, goodness. Some years ago there was a German prince, a good chris- tian man, who lived in a fine old castle on the banks of the Rhine. He had a son, who was beloved by all aroimd for his princely virtues ; and on one occasion, while he was absent from home, a French gentleman became the noble- man's giiest. This 'S'isitor did not believe in God, and never thought of trusting to Him for anything. One day, when the baron and his friend were conversing, he said something which grieved the baron very nuich, and led him to exclaim: "Ai-e j^ou not afraid to offend God by speaking in such a way ?' ' But the Frenchman replied that he had never seen God, knew nothiiig of Him, cared nothing for Him. His host remained silent, and resolved to seize the first ojiportunity afforded him of shewing to his guest the fallacy of his reason- ing. So the next morning he conducted the doTibter around his castle and grounds to see many beauties. Amongst other things he showed him some very beautiful pictures, which the visitor admired, and of which the prince said : " These are my sou's." The garden had been chastely and magnificently laid out by his son. The cottages in the village, all neatly and substantially built, had been designed by his «on. When the gentle- man had seen all, he exclaimed : " What a happy man you must be to have such a son ;" but the prince abruptly enquu-ed how he knew that he had so good a son ? "By his works," was the response. " But you have not seen him." " No ; but I know him very well, be- cause I judge of him by his works." God's works teach us : " And every wild and hidden dell, Where human footsteps never trod, Is wafting songs of joy which tell The praises of their Maker — God ! Creation Good! Ver. 31. Did that good- ness which Jehovah saw evidence itself in the joy of universal adoration ? For after all, is there not joy in every aspect of Nature ? Could Adam not see it ; could Jehovah him- self not see this joy of goodness in the purity of virgin morning, in the sombre grey of a day of clouds, in the solemn pomp and majesty of night ? Was it not visible in the chaste lines of the crystal, the waving outlines of distant hills, the minute petals of the fringed daisy, or the overhanging form of Eden's mysterious glades ? Could Jehovah not say in even deeper grandeur, sense, and force, than Adam, " What throbbings of deep joy Pulsate through all I see ; from the full bud Wliose unctuous sheath is glittering in the moon, Up through the system of created things. Even to the flaming ranks of seraphim." Alford. tiOMJLETW COMMENTARY: GENESIS. c«ap. J. CHAPTER II. Critical Notes. — S. Rested] " Kept sabbath," it. " observed a sacred, festive quiet." A good worker does his work well, aud leaves oil when he has doae. The very crown of his work is the pleasure he takes in it when complete. Such is God's rest ; aud heuce He gra- ciously seeks for intelligent companionship therein : Heb. iii.-iv. S. Created and made] "Made creativel}', I.e., parh. by making it anew out of chaos " (Dav.). 4. Generations] Heb. " births "= "birth -facts," "birth-stages "="genesis :" Sept., "This is the book of the genesis," &c. Lord God] Heb, Jehovah Elohim. The correct pi-onxuiciation of J. is prob. Yahweh ; formed of the 3 sing. mas. imperf. Hiphil, of huwah, "to be," or rather "to become," "to come to pass;" and therefore meaning, "He causes to become," "He brings to pass;" "The Fulfiller." This ex- planation (1.) altogether removes the difficulty from Ex. vi., since God Avas known to Ab., Is., and Ja. rather as Projiiser than as Fulfiller ; (2.) puts a most pertinent force into the name as Israel's encouragement to leave Eg. for Canaan, Ex. iii. ; (3.) invests innumerable passages with a most striking beauty, c.ff., Ps. xxiii. 1, "J. — the Fulfiller— is my Shepherd : I shall not want ; " (4.) provides for the occasional application of the name to the Messiah, as in Is. xl. 10, 11, tf. John x., Is. vi. cf. John xii. 41 ; and (5.) by bringing out the gracious covenant power of this name, furnishes some clue to tlie reason {ov feeling) leading to its omission in some cases (as in ch. iii. 1-5, Job iii.-xxxvii., Ps. xix. 1-6, cxix. 15) and its insertion in others (Gen. ii. and fob. Job. i.-ii. xxxviii.-xlii. Ps. xix. 7-14). To dwell for a moment on the opening of Gen., how natural that in the first sec. (i. 1 — ii. 3) the name Elohim should suffice, but that when man is to stand out in his moral relation to his Creator, in sec. second (ii. 4, etc.), Jehovah Elohim should be employed. And siu'cly it sije.aks a volume that neither the serpent, nor the woman under the shadow of entertained temptation, should care to utter a name so replete with grace and love. The name J. occurs about 7,500 times in O. T. 7. Bi'eath] Heb. nctskamah, neArly =ruach, spirit (cf. Eccl. xii. 7), occurs only in ch. vii. 22, Dent. xx. 16, Jos. x. 40, xi. 11, 14, 2 Sam. xxii. 16, 1 Ki. xv. 29, xvii. 17, Job iv. 9, xxvi. 4, xxvii. 3, xxxii. 8, xxxiii. 4, xxxiv. 14, xxxvii. 10, Ps. xviii. 15, cl 6, Is. ii. 22, XXX. 33, xlii. 5, Ivii. 16, Dan. x. 17. The study of these will richly repay. Life] Heb. chayybn, prop. " lives," or still better, " living ones," hence, by abstraction " the con- dition peculiar to living ones" = "life." Cf. on Elohim ch. i. 1. Tlie use of the Heb. pi. as an abstract has received too little notice (Ges. Gr. § 108, 2. a. ; Ewald, Gr. § 179). Living: Soul] That is, soul became the characteristic of his being. Hence he is denominated from that wh. is prominent in him ; as the glorified Christ is called "a life-giving spirit " (1 Cor. xv. 45), without making him all spirit or destroying the distinction between body and spirit. Soul lives, spirit makes alive : this is the teaching of Scripture. Our present body is a jisychical body, our future b. will be a pneumatical b. Little by little we may hope to build up a "biblical ]isychology ;" i.e., if we are willing both to learn aud to unlearn just as truth may demand. Cf. C'. N. on ch. i. 20. 14. East of Assja-ia] So Ges. and Dav. Lit., "before A." wh. to a writer in Pal. is = west (Flirst). 17. Surely die] Heb. "die, die shalt thovi ; " as in ver. 16 "eat, eat shalt thou," iii. 16, "increase, increase will I :"^"a frequent and quite peculiar idiom for the indication of emphasis " (Ewald). Dying thou shalt die " is misleading, has in fact misled many into groundless subtleties. 18. Help meet] Prol). "according to his front" (Dav.) or " corresponding to him" (Ges., Fiirst, Dav.). 19. To see what He would call them] Or : " that he [Adam] might see what he should call them." Either rendering is valid. 21. Deep sleep] Sept. extasis = " trance." 23. This] An exclamation of joyful satisfaction. Prob. no Eng. trans, can give out the striking threefold repetition of the feminine pronoun zoth : " This (fem.) — NOW — is bone of my bones, and flesh of my flesh : this (fem.) shall be called Wom.in ; because out of Man was she taken — this (fem.)" Woman] Heb. ,ishah, fem. of ^ish. Man] Heb. Hsh : perh. a prim, word (Ges. Dav.) ; but more probably = strong (Fiirst, Dav.) : — to be dis- tinguislied from ,adham (" Adam," "man") as Lat. rir from homo, and Gr. antr from anthropos. This distinction, with the idioms growing out of it, will be found worth constant attention. MAIN IIOMILETIL'S OF THE PARAGRAPH.— Yems 1—3. The 1)ivine Sabbath. The Divine Artificer with intelligence and delight completes his work. In the calm majesty of His repose He contemplates it. What a scene must have spread before his eye ! The created minds who could comprehend but a part, would be overwhelmed at the splendour, variety, and order. How perfect must it have shone forth before the Divine eye that saw all arrangements, and knew the relations of the universe ! As none but He could paint such a picture, so He must have been alone in his delight. This was God's Sabbath. See in it : — I. The Divine completion of His creative work. " The heavens and the earth were finished and all the host of them." The Bible teaches that creation r.'J 110 Ml LET IC COMMENTARY : GENESIS. ended mth the sixth day's work. As it was itself a series of separate, distinct acts, so in itself the series was complete. According to this cosmogony there were no further creations. Individuals may be horn and die. According to the laws impressed upon the vegetable and the animal worlds there may be the development of the individual from the parent, but it will be after the parent's kind. Races and species may die, become extinct ; but, if so, they go to a grave whence there is no resurrection. Whatever may be the truth underlying the words of the ancient record, it certainly is not development of species, either by n atural or any other selection. Science and Bible are not opposed, but the peculiar ftu'm of the present day's theory is not that of the Scriptures. This fact is in harmony with : — 1. The disclosures of science in its history of the earth's crust. The evidence, as yet, is beyond comparison in favour of no resurrection of an extinct species, nor post-Adamic creation of a new species. 2. The histortj of the world as the record of moral and religious special acts on the part of God. Human history is not that of a physical world. Events since the creation have ethical meaning. The theatre for the great drama of human life was completed in creation. Since that God's action has been the working out of the successive scenes. 3. The brief references in the other sacred u-ritings to the p>hysical activiti/ of the Creator. He is not represented as creative, but as destroying, and purifying by fire. Thus we find corroborative evidence that Divine interference in the physical world is not in the form of creation. II. The Divine contemplation of His creative work. At the close of His work all things pass before the eye of God. Everything was now complete. Everything was in subordination. Everything was ready for the higher and more glorious exercise of the divine activity in providence and grace. All was prepared for the kingdom of probation, by which the last created of the world was to be tried, disciplined, and perfected. We may learn here : — 1. Evil has no natural place in the universe. 2. Matter is not necessarily hostile to God. The Bible, in this picture of Divine contemplation, cuts away the ground from certain forms of false religion and philosophy. Divine life is not the destruction of matter, nor the rising out of the region of the sensuous ; but so restoring the harmony, that God may again look upon the world, and say it is " very good." ;». The present condition of things, so changed from that which God first looked upon, must be the result of some catastrophe. III. The Divine Rest after His Creative Work. The rest began when the work was done. The contemplation was a part of the Sabbatic blessedness. The Sabbath : 1. It was a season of rest. It does not imply that there was weariness, but cessation from creative activit,y. 2. The rest was blessed by God. As He saw His work good, so He saw His rest good. 3. Thei'e was an appoint- me7it of d similar blessed rest for His creatures. "He sanctified the seventh day." It is not for us to discuss the relations of God to labour and repose. The fact may be beyond our comprehension. It has lessons for us : — 1. T'here is a place and time for rest. 2. The condition on which rest may be claimed is that men work. 3. This rest should be happy. Much of the modern idea of a Sabbath is not that which God would say was blessed. The Sabbath is not a time of gloom. 4. This rest should be religious. 5. This rest is unlimited to any particular p)ortion of the race. (Ilomilist.) SUGGESTIVE COMMENTS ON THE VERSES. Verses l—o. The Sabbath :—l. A The Sabbath : — 1. Its antiquity. day of rest. 2. A day for contempla- 2. Its utility. 3. Its prophecy, tion. 3. A day of peculiar sanctity. The finished Creation : — 1. Should 4. A day Divinely set apart for the attract our attention. 2. Should ex- moral good of man. cite our admiration. 3. Should evoke 40 llOMILETIC COMMENTARY : GENESIS. our praise. 4. Should lead us to God. The "host" of them : — 1. As an army Creation is large. 2. It is orderly. o It is independent. 4. It is trium- phant. 0. It is well commanded. 6. Let no man be found in conflict ■with its laws. Were finished : — 1. The w(n-k of God is progressive. 2. Concentrated. 3. Productive of result. 4. Completive. 5. Learn to finish the good works wc commence, to bring them' to perfec- tion. The Sabbath: — 1. Just in its com- mand. 2. Beneficial in its results. 3. Imperative in its delegation. Though God ceased from His worlcs of creation, He ceaseth not from His work of Providence. The worship of God ought to be man's first care. God desires His Sabbath to be sanc- tified : — 1. By secret communion. 2. By study of the Scriptures. 3. By pub- lic worship. The law of the Sabbath : — 1. Bene- ficial. 2. Universal. 3. Perpetual. Pest :— 1. Not indolence. 2. Not culpable. 3. It sho\dd be contempla- tive. 4. It should be sacred. 5. It is Divinely warranted. Aljsolute and perfect is the frame of heaven and earth, as it cometh OTit of the hand of God. Jehovah hath His hosts in heaven and earth, many and mighty. God's hosts should keep order in ever)^ part, and be subject to their Lord. The seventh day bringeth God's per- fect work to the well-being of creation. The seventh day is God's creature. God rested from creation of IdndSj not from propagation and providence. Reasons for the Sabbath : — 1. God's rest. 2. God's blessing. 3. God's contemplation. 4. God's sanctifica- tion. MAIN nOMlLEflCS OF THE PARAGRAPH.— Verses 4—7. The World Without a Man. The text suggests three thoughts :— I. The world's independency of man, The terraqueous globe, embosomed in those wonderful heavens, and filled with every species of vegetable and animal life, existed before man appeared. 1. The icorld can do icithoiH him. The heavenswould he as bright, the earth as beautiful, the waves of the ocean as sublime, the song of the birds as sweet ; were man no more. 2. lie cannot do leithout the v:orkl. He needs its bright skies, and flowing rivers, and productive soil, &c. He is the most dependent of all creatures. The text suggests : — II. The world's incompleteness without man. Without man the world would be a school without a pupil, a theatre without a spectator, a mansion without a resident, a temple without a worshipper. Learn from this subject :— 1. The lexicon of adorinrj gratitude to the Creator. Adore Him for the fact, the capabilities, and the sphere of your existence.^ 2. The lesson of profomul knniiUty. The world can do without thee, my brother ; has done without tliee ; and will do without thee. The text suggests :— III. The world's claims upon man. '• The earth He hath given to the children of men." The nature of this gift proclaims the obligation of the receiver. 1. The world is filled leiih material treasures; derelop and use them. 2. The world is fertile with moral lessons ; interpret and a pphj them. 3. The world is filled with the presence of God; ictilk revercnthj [Ilomilist]. SUGGESTIVE COMMENTS ON THE VERSES. Verses 4 — 6. Not onlj- the mercies of God in general, but each particular gift must be recognized as from Him. There can be no rain on the earth unless God send it. It is by rain from Heaven that all the herbs and plants grow and are nourished. Though God be pleas^ed to make use of man's labour in producing the fruits of the earth ; yet He can increase and preserve them without it. This should make man : — L Thankful, as it gives him employment. 2. Humble, as it gives him to feel his dependence. 3. Hopeful, as fruit will reward his diligence. The labour of man : — 1. Should be obedient to God's command. 2. De- pendent upon God's blessing. 3. Pro- ductive of general good. 41 CHAP. I. IIOMILETIQ COMMENTARY: GENESIS. God has a variety of means to accomplish His will : — 1. The rain. 2. The mist. 3. He is rich in re- sources. The world without a man : — 1. To admire its beauty. 2. To praise its Creator. 3. To cultivate its produce. 4. To complete its design. God can preserve His creatures witli- out ordinary means. Verse 7. The Humility and Dig- i^iTY OF Man. " And the Lord God formed man of the dust of the ground." I. Then man ought not to indulge a spirit of pride. Man's body was formed out of the dust of the earth. A remembrance of this fact ought to inspire a feeling of genuine humility within the heart of the race. It should keep men from pride in reference to their renowned ancestry, their apparel, or their wealth. " And the Lord God formed man of the dust of the ground." II. Then man ought not to indulge a spirit of hos- tility to God. 1. Because they are the tvorhmanship of Jlis hands. God has made us ; we are His workmanship. Shall we then contend with our ]\Iaker, the finite vv'ith the Infinite ? Piather it will be our Avisdom to cultivate a loving, prayerful spirit, than to provoke Him by impenitence and sin. We are of the dust of the earth, and are there- fore unequal to contend with that Being who has all the armies of heaven at His command. "And the Lord God formed^ man of the dust of the ground." III. Then man should remember His mortality. As man was takeii from the dust, so certainly will he return to it before long. Dust thou art and unto dust shalt thou return, will be spoken at the grave of the world. Our bodies are daily sinking into their original elements. Teach me the measure of my days, that I may know how frail I am. This should be our constant prayer. Here, then, we liave presented one aspect of the being of man ; take another : — " And breathed into his nostrils the 42 breath of life; and man became a living soul." I. Then man is something more than physical organization. Man is not merely dust, not merely body ; he is also a living soul. His bodily organ- ization is not the seat of thought, emo- tion, volition, and immortality ; these are evoked by the inspiration of the Almighty. From this text we learn that the soul of man was not generated with, but that it was subsequently in- breathed by God into, his body. \Ve cannot admit the teaching of some, that the soul of man is a part of God ; this is little better than blasphemy. It is only a Divine gift. The gift is priceless. It is responsible. " And breathed into his nostrils the breath of life; and man became a living soul." II. Then man should cultivate a moral character, pursue employ- ments, and anticipate a destiny com- mensurate with this Divine inspiration, Men gifted with immortal souls should endeavour to bring them into harmony with their Author and Giver, to make them pure as He is pure, and benevolent as He is benevolent ; they should never be degraded b)^ sin. Our souls ought to live in communion with God. They ought to be employed in the grandest pursuits of the universe. They ought to anticipate a heavenly destiny, where their poAvers will be unfettered, their happiness complete, and their devotion eternal. However base the matter of man's body, God hath formed it into an excel- lent piece of work : — I. Let us praise God for our bodies. 2. Let us use them to His glory. 3. Let us not defile them by sin. 4. Let us await their transformation. Tlie soul of man, by which he lives, comes immediately from God. 1. A gift Divine. 2. Valual)le. 3. Respon- sible. The life of man consisting in the union of the soul with the body hath but a weak foundation. Life : — 1. Rich in its source. 2. Weak in its channel. 3. Eminent in its degree. Noble in its capabilities. 5. Inynortal in its continuance. JIOMILETW COMMENTARY: GENESIS. 31 A IN IIOMILETICS OF THE PARAGRAPH.— Verses ^—11. TiiE Garden of Eden. There has been much specuhition as to the situation of the Garden of Eden ; but in vain, it is utterly impossible to 9.scertain its site. All vestage of it was probabl)^ swept away by the deluge. This, however, is of little moment, in comparison with tlie higlier and more solemn moral truths with which this garden stands connected, lu tliese the world is interested, in them it finds its most difficult problems, and tlic only explanation of its present condition. I. In this garden provision was made for the happiness of man. This is evident from the description of the garden found in these verses. 1 . The garden was heautlfid. There was planted in it " every tree that is pleasant to the sight." Beautiful scenery does much to enhance the comfort and enjoyment of man : in order to gaze upon it men will travel to the ends of tlio earth. By all that was lovely and inspiring in material nature, Adam was daily surrounded. 2. The garden was fruitful. " And good for food." Hence with the beautiful in nature, there Avas blended all that would be needful to supply the temporal recpiirements of man. Tlie material beauty by which he was surrounded v,'as only indicative of the plenty that everywhere presented itself for his service. 3. The garden ivas well watered, " and a river went out of Eden to water the garden ; and from thence it was parted, and became into four heads." Thus we cannot wonder at the beauty and fertility of this garden. The teaching of this garden is, that God intended man to enjoy a happi/ life. He did not design that man should be shut up in a cloister, but that he should wander amid the beautiful scenes of nature ; He did not design that man should lead a melancholy and sad life, but that he should be juljilant, and that his joy should be inspired by all that was l)eautiful and morally good. In this happy picture of primeval life we have God's ideal of life, a pattern for our own. II. In this garden provision was made for the daily occupation of man. " And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it." 1. Work is the law of mans being. Work is a divine ordination. God put Adam to it. He was the first Employer of labour. Man's ideal of life is to have nothing to do, to be " independent" as it is called. Work is compatible with the most ideal existence. It is a token of dignity ; a willingness to perform it, is a vestige of the former splendour of our being. People tell us that work is the result of the fall. This is not true. Man worked before he fell, but free from fatigue or pain. The element of pain which has been infused into work, that is the result of the fall. Man must work. He is prompted to it by natural instincts. He is cheered in it by happy results. He is rewarded after it by an approving conscience. (1) Mans u:ork should be 2)''f«'tical. Adam was to dress the garden. It is man's work to develop, and make God's universe as pro- ductive as possible. Some men spend their lives in speculation ; it woidd be far better if they would employ them in digging. Aim to be practical in your toil. The world needs practical workers. The world is full of men who want to be great workers, and they would be, if they would only undertake little tasks. ("2) 3Ians work should be healthful. There is no employment more healthy than that of husbandr)^ It enables a man to get plenty of fresh air. It vdll make him stalwart. It would be much better for the health of the world if less men were engaged in offices, and more in the broad fields. (3) Mans work should be taken as Jrom God. " And the Lord God took the man, and put him into the garden of Eden." This will dignify work. It will inspire the worker. It will attain the full meaning of service. A man who lets God put him to his trade, is likely to be successful. 2. Work is the benediction of mans being. Work makes men happy. Indolence is misery. 43 HOMILETIC COMMENTARY: GENESIS. If all the artizans of our country were freed from their employment to-morrow, it would not increase their joy ; to Avhat would they turn their attention ? Work is the truest blessing we have. It occupies our time. It keeps from mischief. It su])plies our temporal wants. It enriches society. It wins the approval of God. III. In this garden provision was made for the spiritual obedience of man. 1. God r/ave man a command to ohcij. Adam was not entirely to do as he liked in this garden, one restriction was made known to him. He was to be none the less happy. He was to be none the less free. He was to be the more obedient to that Being who had so kindly ordered his cir- cumstances. Man is not to do as he likes in this world. God places him under moral restrictions, which are for his welfare, but which he has the ability to set aside. There are certain trees in the world, of whose fruit we are not to eat. But these restrictions are not irksome or unreasonable, they refer only to one tree in all the great garden of life. Let us attend to the regulation which the gospel puts upon our use of the creatures by which we are every day surrounded. 2. God annexed a penalty in the case of disobedience. (1) The penaltij vas clearly made known. (2) It was certain in its infliction. (3) It ivas terrible in its result. SUGGESTIVE COMMENTS ON THE VEESES. The Two Paradises.— Gen. xxii. 8 ; Bev. ii. 2. Verse 8. I. Compare the Places. The second is superior to the first. 1. In respect to its elements. What was dust in the first j^aradise was gold in the second. 2. Of its extent. The first paradise was the corner of a small planet ; the second is a vmiverse of glory in which nations dwell, and whose limits angels know not. 3. Of its beauty. II. Compare the Inhabitants, of the two paradises. The inhabitants of the second are superior to those of the first. 1. In physical nature. 2. //) employment. The employment of heaven will relate to beings rather than to things. The sjihere of activity will be more amongst souls than flowers. Will call into exercise loftier faculties ; will tend more to the glory of God._ 3. In rani: 4. In free- dom. 5. In security. Adam was liable to temptation and evil. In the second paradise is immunity from peril. 6. In rision of God. In the first paradise God walked amid the trees of the garden. Adam realizes the over- shadowing Presence. The inhabitants of the second paradise shall enjoy that Presence more perfectly. (1.) Vision brighter. (2.) Constant. \_Pulpit Analyst.^ _ A garden: — 1. Its plantation. 2. Its situation. 3. Its occupation. Verse 9. As God gives us all things freely, so He takes special notice of all that He bestows upon us. Every plant grows ^vhere, and in what manner God appoints it. God's bounty abounds unto not only to the sup])ly of their but also for their delight. It is usual with God to mix delight 44 men, want. and pleasure with usefulness and profit in all his blessings. God's commandments ought to be full in view of Plis people. It is usual with God to teach His children by things of common use. Verses 10 — 15. God's blessings are in every way complete and perfect. Springs and rivers of waters are not amongst the least of God's blessings. Every son of Adam is bound to some employment : — 1. Necessary to mutual subsistence. 2. The creatures of the world are not serviceable without toil. 3. To occupy time. 4. To employ our faculties. Our daily calling — 1. Undertaken by a Divine warrant. 2. Pursued with cheerfulness and fidelity. 3. Guided by God's word. 4. Seeking the good of the community. 5. Abiding there till God shall discbarge us. Duty and not gain should be the ground of our daily calling. Man's employment ought to be in those places where it is most needed. Very rich in earthly treasure was the habitation of innocency. Verses 16, 17. — Eden: or God's voice to man on entering his earthly sphere of life. IIOMILETIC COMMENTARY: GENESIS. chap i. I. That man's earthly sphere of life is fur- II. That these vast and varied blessings are nished with vast and varied blessings. " Of to be used under certain Divine regulations, every tree." There are many trees of pleasure " But of the tree." fur man iu this life. 1. There is the sensational 1. His regulations are proper. 2. His rcgu- tree. Material nature \\'ith its million branches lations are liberal. 3. His regulations arc is a tree all thickly clustered with fruit. nxdful. 2. There is the intellectual tree. Life is crowded .,.,_ ™, , .i. • i ,.• e ^r. t.- • .,, . 1 r c Tc 1 ;i- 4.1 III, That the violation of these Divine regu- with ideas, every form of hfe embodies them, , .. -,, . •, ,,„ .„ . . ,, „.P ' , / ,, o rm ■ ,1 ■ I lations will eatau the utmost ruin. " Thou every event starts them. 3. 1 here is the social . ,, , t <■,-,, t ■, ,, , . . , tree. 4. There is the relii/ious tree. This gives ^^'-^^t surely die. io disob.y Cod is sm, and it beauty and worth to all. Wliat a rich t^ie wages of sin is death. Disobedience to garden is our earthly life. God will produce death.— [//ojTiiViif.] MAIN HO Ml LET I OS OF THE PAEAORA PH.— Verses 13—25. The Creation of Woman. I. Woman was brought to man in order that shs might relieve his solitude by intelligent companionship.—" And the Lord God said, It is not good that tiie mail sliould be alone." When we tlms state that man was lonely we do not mean to imply that the world in which he lived was a desolate waste, but simply that it was destitute of proper companionship for him. The beasts of the field were created, and were clivinely presented to Adam that he might recognize them, that he might name them, that they might awaken his intellectual energies, and that their departure might awaken within him the thought of loneliness. But the brutes are not companions for man, they cannot enter into the high enjoyments of his intellectual life, nor can they join him in his devotional moods. He is separated from them by a wide abyss ; he is their lord, they are unknowingly his servants. Then if man could not find a companion in the earth beneath, could he not in the heaven above ? Was not God his companion and friend. God was his frequent visitant, but nothing more. The finite mind of Adam could not have found the rest it needed in the infinite prolilem and presence of God. As in the case of the brutes, Adam was too much their superior to find in them companionship. So the Divine Being was too much superior to Adam for the terrestrial companionship he needed. In order to true and happy companionship there must be a fair e(iuality of intellectual power, of moral sympathy, and a real community of daily life, existing between the parties. Hence there was a deep necessity, in order to relieve the loneliness of Adam, that another human being should be created to keep him constant company. ]\Ian to-day can have no idea of the loneliness of Adam, as he fir.st stepped out into life. He was the first man. He stood in a great silence. There were none to whom he could express the deep feelin"- of his heart. Things are altered now. The world is crowded. Instead of solitude, there are crowds. Instead of silence, there is uproar. Instead of loneliness, there are far too many companionships inviting the truant attention of man. And this condition of the world is more adapted to the number and strength of man's mental capacities and moral energies. It is more likely to develop both. It is more conducive to his happiness. It may be likewise more conducive to temptation. Companionship may be a curse, as it often is a blessing. II. Woman was brought to man that she might be his helpmeet in the struggles of life. " I will make him a help-meet fin- him." Adam needed a help-meet : — 1. To develop his intellectual thinKincjs. When Adam was created he would liave but few ideas, which would be very crude, more characterized by wonder than by settled conviction. His mind would_ need development. Eve would encourage this development; instigated by curiosity, and by a desire to know the meaning of the things around, they would together pursue the study of the material universe. Thus their minds would expand, nOMILETIC COMMENTARY : GENESIS. and with this expansion they would attain mental sympath}^, through being unitedly eni])lo3'ed in the same research. They would have common tiiemes of thought and conversation. Wives should aid and encourage tlie mental development of their husbands, together they should inquire into the mj'steries of the universe, and they would tind glad employment in so doing, healthful exercise as well as definite result. 2. To culture his moral stjnipat/iies. Adam was strong in manhood, and it is not often that strength combines pathos. Hence there was need that one of loving heart, and tender disposition should subdue by unspokoi influence tlie lord of creation, and by awakening within his soul feelings of gentleness, should strengthen the sceptre which OJod had put into his hand. The influence of woman should make men sympathetic, should give them a heart to feel the world's pain and enable them to manifest to those who need it, a patient love. 3. To aid kirn in the daily needs of life. Even in Eden man had certain physical wants, and though we never read of Eve as engaged in the very necessary pursuits of ordinary female life, yet no doubt they vv'ere not forgotten b)^ her. In harmony vt'ith the early times she no doubt provided for the daily wants of her hus- band. Wives show their true womanhood by so doing. A wife vfho will neglect the temporal wants of her family and liome, is unworthy the name. 4. To join him in his irorship of God. We can imagine that the souls of Adam and Eve would be full of devotion and praise. They had been immediately created by God. They were the sole proprietors of the soil. They v/ere to be the progenitors of humanity. Their lives were full of spiritual 'y)j. Their souls vrere pure. God came to them in glorious vision. Together they would worship him. Let luisbands and wives througiiout tlie world join togetlier in their prayers and praises. Thus woman is man's help-meet, to rejoice in his joy, to share his sorrow, to minister to his comfort, and to aid his religious life and worship. III. ■Woman was brought to man that she might receive Ms love, protection, and care. Eve vras taken from tlie side of Adam, that she might be equal with him ; from near his heart that she might be loved by him ; from under his arm that she might l^e protected by him. AVoman was not intended to be man's slave. In many heathen nations this is the case, but wherever the Bible is taken, it teaches the moral elevation of woman. How intimate is the marriage relationship. The two become one flesh. They forsake all other relationship, comparatively, for the new one assumed. A man never shows more respect for himself than wlien he manifests love and respect for his wife. It is a great sin to violate this holy relationship, either by brutality or neglect. Lessons: — 1. The Di cine compassion for a lonely man. 2. That marriage is to furnish man with true companionship) of soul. ?>. That marriage is to aid man in all the e.rigencies of life. SUGGESTIVE COMMENTS ON THE VERSES. Verse 18. This complete loneliness, the noble, helpers to the heart and marking an imperfect life, w'as tho- mind such as Adam could not know in roughly unique. Whatever exileship his solitude. Even the " last man " or bereavement may effect, whatever sel- will have interwoven with his very fishness, or misantJu'opy, or great grief being memories of human companions, for the dead may make you feel for the and have upon him uneft'aceable im- time, you can never have reproduced pressions of them such as were impossi- in you Adam's loneliness. The world ble to the first man [Homilist]. around teems with human life that The creation of woman : — 1. The wants your blessing ; and there are occasion. 2. The resolution. 3. The in the biographies of men, in your preparation. 4. The presentation, memories of the dejiarted, in the pre- Loneliness is not good : — 1. For sence still on earth of the cood and intellectual development. 2. For moral 40 IIOMlLETt'J COMMENTARY : GENESIS. culture. 3. For true enjoy meut. 4. A rebuke to monks. Loneliness not good ; — 1. For man's comfort. 2. For man's employment. 3. For posterity. The v.'oman a help : — 1 . For assist- ance in family government. 2. For the couiun't of society. 3. For tlie continuance of the race. God knows all the wants of man and graciously makes arrangements to sup- ply them : — 1. The sabbath for rest. 2. The garden for pleasure and work. 3. The wife for companionship. A wife is not good, till it be not good to be without a wife. A man may, and it is God's will that he should, be the better for his wife : — 1. She builds up the House (Froc. xiv. . I). 2. She profits him in his estate (^Pror. xxxi. 12y>. 3. Sheeasetli him of liis cares in looking to the ways of her family (^Pror. xxxi. 27/ 4. She adviseth him by her counsels (Gen. xxi. 10/ 5. She comforts hhn in his sorrows. 6. She helps to foresee and prevent danger (1 Sam. xxv. 18, 33). 7. She furthers him in piety, by season- able encouragements, reverent admoni- tions, and by joining with him in holy prayers. Only the wife brought by God is likely to be good. A wife the helper of her husband : — 1. Not his guide. 2. Not his ruler. 3. Not his slave. 4. But his counsellor. A wife cannot be a good wife nnless she be a meet and tit wife : — 1. In parentage. 2. In estate. 3. In educa- tion. 4. Indisposition. 5. In religion. Jehovah Eloliim, man's Creator, knows what in every kind is good for man. The jndgment of the great God is, that it is in no Avay good for man, in respect of natnral, civil, or spiritual relations, to abide alone. Man was not made for a solitary, but for a sociable life, and to connuune with God. God in goodness makes that good for man which he stands in need of. The woman is God's workmanship as well as the man. The woman created last : — 1. The ground of lier inferiority. 2. The reason of her subjection. 3. Her plea for protection. The woman a help to man : — 1. God given. 2. Ready. 3. Willing. 4. Wel- come. Verse 19. If man had been formed out of the ground, the ground could not give him a companion. God brought the beasts to Adam before he created Eve, in order that the nnserviceableness of other things should enhance the worth of the tndy good. God can order the creature to do what he wishes : — 1. The ravens to feed Elijah. 2. The she bears to destroy the scoi'iing children. 3. The lion to meet the prophet. 4. The sparrows. God is pleased to honour man so far, to employ them in many things which of right belong unto Himself : — 1. To encourage men to His service. 2. To unite men in love. 3. To increase their reward and talents. Jehovali is maker, and will have Adam be the namer of all the creatures in the earth : — 1. A token of sove- reignty. 2. A token of ownership. 3. A token of power. To see irliat Ju lid call them. If he liad been permitted to name himself, it should have been, probably, tiie Son of God, as he is called by St. Luke (Chapter iii. 38) in regard of his creation. But God, to humble him, calls him first, Adam, and after the fall, Enosh, that is, frail, sorry man. {T)'a2yp.'\ Verse 20. As [the beasts were no companion for man, we observe that no creature ought to be applied to any other use than God at first designed for it : — 1. God hath made all his works in wisdom. 2. That God's sovereignty may be acknowledged. 3. That con- fusion may be avoided. Briites no companions for man : — 1. They have not common speech. 2. They have not common employ- ments. 3. Their lives are not guided by common rules. 4. They do not live for common ends. 47 CHAP. I; liOMILETIC COMMENT A R Y : GENESIS. Vei'se 21. "A deep sleep to fall upon Adam." Whether it was a sleep or a trance cannot be gathered from the text. It was such a sleep, questionless, that took from Adam the power of observation till the work was ended. tSome conceive that he was cast into this sleep : — 1. To take from him the sense of pain, wliicli the taking out of his rib would involve. 2. That the work might be wholly of God. 3. That the Divine Providence might be the more apparent in providing a helpmeet for him when he was asleep. 4. To hide the operation from man. The 7'ibvfAH probably taken for its sit- uation in the body : — 1. Not from the head or foot, to manifest that the place of the wife was to be neither above nor far below lier husband. 2. That it was taken from a place near the heart, to indicate the true affection with which man must regard his wife. 3. Because this part of the body is covered with the arms, it denotes the protection the wife should receive. Perhaps the rib was taken liecausc it could be the best spared from the body of man without dcforniing it. The bone was also taken, not so much to indicate tlie moral stiffness of woman as her firmness in help and need. God does not shew men how He works, He onlj'' manifests the product of his toil. God takes care of us, and provides for our good even while we are a- sleep. God takes nothing from us but lie takes care to recompense it to us again; He that marrieth in the Lord, niar- rieth also with the Lord ; and he can- not be absent from his own marriage. A good wife was one of the first real and royal gifts bestowed upon Adam ; and God consults not with him to make him happy. As he Avas ignorant while himself was made, so shall he not know while a second self is made out of him ; both that the comfort might be greater than was expected, as also that he might not upbraid his wife with any great dependence or obligation ; he neither willing the work, nor suffering any pain to have it done. The rib cannot challenge no more of her than the earth can of him" [Trctpj)]. The ■woman was only made of one bone lest she should be stiff and stub- born [Z?. King\ Verse 22. Man's first sight of wo- man : — 1. One of admiration. 2. One of gratitude. 3. One of love. God hath allowed but one wife to one man. Every child of God must desire to receive his wife from God's hand : — 1. That God, who looks at the heart, is only able rightly to direct their choice. 2. It implies an obligation to make a right use of marriage. 3. It sweetens all the crosses of life. Verse 23. True marriage : — 1. Of God's making. 2. Of woman's con- senting. 3. Of man's reception. JNIan and wife are one flesh and bone. The woman's flesh was from man, not her soul. Marriage is an emblem of spiritual union between Christ and his church. Marriage is of God's institution. The happiest marriage is between souls stamped with God's image. Verse 24. God hath not only in- stituted marriage, but given law also to rule it. The union between parents and chil- dren is less than between man and wife, and therefore must give place. God's law warrants the children's desertion of their fathers to contract marriage in a lawful way. No honour due is to be denied to parents. Cleaving in mutual love to each other is the great conjugal law : — 1. Such cleaving must be sincere. 2. Such cleaving must be reciprocal. 3. Such cleaving must be without end. S 48 IIQMILETIO COMMENTARY: GENESIS. ILLUSTRATIONS TO CHAPTER 11. BY THE EEV. WM. ADAIMSOK Six Days! Ver. 1. Conceive of six separate pictures, in which this great work is represented in each successive stage of its progress towards completion. As the performance of the painter, though it must have natural truth for its foun- dation, must not be considered or judged of as a delineation of mathematical or scientific accuracy ; so neither must this pictorial repre- sentation of the creation be regarded as literally and exactly true. As these few verses are but a synojisis or conspectus of Chap. I., so the pic- tures in that chapter are but a brief descrip- tion imder the symbol of days of a work stretching over thousands of years While earth throughout her farthest climes imbibed The influence of heaven. Sabbath! "Ver. 2. Six days had now elapsed since the work of creation was com- menced, but the dawn of Sabbath was the first which had shone upon the earth as finished, and occupied by man. This completes the jnctures of the young world. God hangs this on the palace walls of truth as the seventh painting ; and on its imperishable canvas, traced with indelible hues, one sees man keep- ing a Sabbath in Paradise. What an image of blessed tranquility and rest ! This was the great day of the earth's dedication to the ser- vice of God. The earth became holy ground, and must not be polluted by any profane act. And thus paradise and the Sabbath are coeval. They stand together on the same page of the Bible. They are seen shining like twin stars in the morning sky of the world — blending theii- lights in one like those binary stars in the material heavens. There is no day so glad as that, God's holy day of rest. There is no day so sad as that. Unhallowed and unblest. Sabbath ! Ver. -2. Some one has said that a world without a Sabbath would be like a man without a smile — like a summer without flowers — like a homestead without a garden. It is the joyous day of the whole week. And yet, if there is to be the Sabljath joy in the day, there must be the Sabbath spirit in the heart. It is the heart at rest which makes the Sabbath a joy ; and there can only be a true Sabbath gladness in those hearts Where Gospel light is glowing With pure and radiant beams, And living waters flowing, With soul-refreshing streams. — Wordrn'orfh. Sabbath ! Ver. 2. On the sides of an English coal mine, limestone is in constant process of formation, ca\xsed by the trickling of water through the rocks. This water contains a great many particles of lime, which are de- posited in the mine, and, as the water passes off, these become hard, and form the limestone. This stone would always be white, like white marble, were it not that men are working in the mine, and as the black dust rises from the coal it mixes with the soft lime, and in that way a black stone is formed. Now, in the night, when there is no coal-dust rising, the stone is white ; then again, the next day, when the miners are at work, another black layer is formed, and so on altei-nately black and white through the week until Sabbath comes. Then if the miners keep holy the Sabbath, a much larger layer of white stone will be formed than before. There -will be the white stone of Satm-day night, and the whole day and night of the Sabbath, so that every seventh day the white layer will be about three times as thick as any of the others. But if the men work on the Sabbath they see it marked against them in the stone. Hence the miners call it " the Sunday stone." How they need to be very careful to observe this holy day, when they would see their violation of God's com- mand thus wi-itten do\vn in stone — an image of the indelible record in heaven ! Heaven here : man on those hills of m3Trh and flowers ; A gleam of glory after six days' showers. — Vani/han. Sabbath-symbol! Ver. 3. It is, writes Chalmers, a favoin-ite speculation of mine, that — if spared to sixty — we then enter upon the seventh decade of human life ; and that this, if possiljle, should be turned into the Sabbath of our earthly pilgrimage, and spent sabbatically, as if on the shores of an eternal world, or in the outer court (as it were) of the temple that is above — the tabernacle in heaven. For " Sabbaths are threefold, as St. Austin says, The first of time, or Sabbath here of days ; The second is a conscience trespass free ; The last the Sabbath of Eternity." — Ilerrlch. Sabbath-rest ! Ver. 3. Like the pilgrim, the Christian sits down by this well in the desert — for what to him is the Sabbath, but a fountain in a land of drought, a palm-tree in the midst of the great wilderness — and as he drinks of the refreshing waters of this palm-shaded fountain, he is reminded of that rest which remaineth for the people of God. When, as Cumming says, that last Sabbath comes — the Sabbath of all creation — the heart, wearied with tumultuous beatings, shall have rest ; and the soul, fevered ^vith its anxieties, shall have i^eace. The sun of that Sabbath will never set, nor hide his splendours in a cloud. Our earthly Sabbaths are but dim reflections of the heavenly Sabbath, cast upon the earth, dimmed by the transit of E 49 HOMILETia COMMENTARY: GENESIS. their rays from so great a height and so distant a world. They are but " The prehides of a feast that cannot cloy, And the bright out-courts of immortal glory I" — Barton. VapoTir ! Ver. 4. It interposes as a friendly shield between the sun and the earth, to check excessive evaporation from the one, and to ward off the rays of the other. This mist v^^as drawn from the earth by the sun, and hovered over it. Probably for man's creation, a change took place. Clouds rose higher ; and from them descended the fertilizing rains. The life of many is like the foul vapour which hangs all day over the mouth of a pit, or over the cease- less wheels of some dingy manufactory. It is a low earthborn thing — ever brooding over worldly business. Whereas nowhere is the cloud so beautiful as when — suspended by un- seen forces — it hangs high in the serene sky. Never is man's life so beautiful as when — spiritually -minded, heavenly -minded — it is lifted up above the selfishness and sordidness of a world lying in wickedness of the faith and love that are in Christ Jesus. It beconjes brighter and grander as it nears the gate of the west. It makes the world fairer by its presence while it lasts. It makes the twilight horizon of death ablaze with its splendour when it vanishes into the eternal world : — " For when he comes nearer to finish his race. Like a fine setting sim he looks richer in grace. And gives a sure hope, at the end of his days. Of rising in brigliter array." — Watts. Human Origrin ! Ver. 5. M. Boudon, says 1* ercy, was one day sent for by Cardinal de Bois — ■ the Prime Minister of France — to j)erformavery serious surgical operation upon him. The cardinal on seeing him enter the room, said : " Remember that you are not to treat me in the same rough manner you would treat the poor miserable wretches at your hospital." To this the eminent surgeon responded with great dignity that every one of those miserable wretches was a prime minister in his eyes. What a rebuke to pride ! We are all the same flesh and blood ; for " Man is one ; And he hath one f,'reat heart. It is thus we feel, With a gigantic throlj athwart the sea, Each other's rights and \VTongs ; thus are we men." — Balloj. Immortality I Ver. 6. Professors Tyndal and Huxley say that man is nothing more than a combination of molecular atoms held together by certain forces which they call " organisms." If so, what becomes of personal identity ? And when they dissolved, did they get rid at once and for all by death of their identity, responsi- bilities, hopes and fears ? These men -will not answer such inquiries. Till they do, the Bible view of the future life is infinitely preferable to Tyndal's vague and hazy " infinite azure of 50 the past " — even on the low ground that a bird in the hand is worth two in the busli, or, as the Arabic, a tliousand cranes in the air are not worth one sparrow in the hand. These men had no right to lead us to the edge of an abyss, and, bidding us look down in the deep dark chasm, tell us never to mind, but do our duty. Do our duty, indeed ! How could a combination of molecular atoms do its duty — any more than a magnet ? According to their view, man had no duty to discharge ; at least, he had no responsilility by the non-discharge of it. But we view man otherwise than that. " Trust me, 'tis a clay above your scorning. With God's image stamped upon it, and God's kindling breath within." — Browning. Living' Soul ! Ver. 7. About forty-five years ago a funeral was passing through the streets of Carlisle, Pennsylvania. It was the burial procession of John HaU Mason, the son of the eminent Dr. Mason, President of Diclunson College, one of the most j)owerful and eloquent preachers in America. The son was distinguished for his piety and talents, and his death had cast a gloom over many hearts. Many gathered to the funeral, from far and near, and especially young men. After the ser- vices at the house had been performed, and the pall-bearers had taken up the bier, a great concourse obstructed the entrance, and great confusion and noise ensued. The bereaved Doctor, observing the difiiculty, and following closely the pall-bearers, exclaimed in solemn sepulchral tones : " Tread lightly, young men ! tread lightly ! You bear the temple of the Holy Ghost." These sentiments, as though indited by the Holy Spirit, acted like an electric shock ; the crowd fell back and made the passage way clear. Through the influence of these words a most powerful revival of religion sprung up, and swept through the college, and extended over the town. " Since then, my God, thou hast So brave a temple built ; O dwell in it, That it may dwell with Thee at last." — Herbert. Humian Micd! Ver. 7. Adam's under- standing was like a golden lamp kindled at the gTeat fountain of light. It was subject to no dimness or eclipse. Over it tliere never passed the shadow of darkness ; and all around, over the whole region of duty, it shed a cloudless light ; so that man was in no danger of losing his path, or of mistaking the limits which His Maker had set. Thus his understanding was perfect. A child may be perfect althougli it has not reached the stature of a man ; and so Adam's mind was perfect — with a blissful ten- dency to enlarge, and daily to open up new sources of wonder and delight to itself. On ! said God unto his soul, As to the earth, for ever. And on it went, A rejoicing native of the infinite — x\s a bird of air — an orb of heaven." — Anon. HOMILETIC COMMENTARY: GENESIS. Breath of Life ! (V. 8.) God breathed into man at the first creation the breath of life, and he became a living creature. Christ breathed upon His disciples the breath of eternal life, and said : Keceive ye the Holy Ghost. We have all the breath of the first creation ; but this breath will not save us from the vanity and perishableness of our natural life. Christ must breathe into our souls the Holy Spirit, Who alone can make us immortal souls. To hew a block of marble fronr the quarry, and carve it into a noble statue — to break up a waste wilderness, and turn it into a garden of Howers — to melt a lump of iron-stone, and forge it into watch springs ; all these are mighty changes. Yet they all come short of the change which every child of Adam re- quires— for they are merely the same thing in a new form. But man must become a new creature. He must be born again — born from above — born of God. God must breathe into him the breath of life. So that the natural birth is not a whit more necessary to the life of the body than is the spiritual bii'th to the life of the soul. — ByU. Eden! Ver. 8. Sir Henry Eawliuson, to whom we owe so much in Assyi-ian decipher- ment, long ago identified Eden with the Kar- dunias or Gan-dunias of the inscriptions. Kar- duuias is one of the names of Babylonia — per- haps properly belonging to some particular part of the country, and it is said to be watered by four rivers just like Eden in Genesis. But Dr. Wylie and others lean towards another view of the locale of Eden. " Paradise " is said to be a garden eastward in Eden. As these words were penned by Moses in the wilderness south of Judea, it is self-evident that Eden must be considerably east of Palestine. Some have thought of the noble plain around Damascus, which is well-watered, luxuriant, and rich. Others have found it in that district known as Arabia Felix, so called on account of the emi- nent richness of its pastures. Wliile others have seen it in that region somewhere between Bagdad and Bussorah at the confluence of the Tigris and Euphrates. Here the soil is fertile, the climate delicious, and the noble stream which v\'aters it diffuses a delightful freshness and verdure throughout the great plain along which it flows. Here the skies are serene ; and the earth might wear everlastingly a robe of vernal beauty were it not for the neglect and barbarity of man. It is now occupied by igno- rant and barbarous tribes under the nominal sceptre of the Shah of Persia. Beyond this we can make no nearer approach to the seat of primaeval innocence " Well named A paradise, for never earth has worn Such close similitiide to heaven as there." — Biclcersieth. Man! Ver. S. He was to be the High Priest of creation, the mysterious yet glorious link between the material and spiritual. On him God placed his Eden robes that he might officiate on the first sabbath as a holy Levite before the Lord. Paradise was the temple prepared for him by his Creator, in which to worship the Holy and Eternal One. It was the glory of man that God breathed into his nostrils the breath of life, and made him a living soul, in order that he might stand as the annointed priest in the midst of the great con- gregation of creation, to give a tongue to all around him, that, through him, the loud anthem of universal adoration might lise too. And though man is no longer natm-e's minister before the Lord, and no longer resembles a walking orange tree swinging perfume from every little censer it holds up to the air, yet " Tliat day God's church doth still confess, At once creation and redemption's feast, Sign of a world called forth, a world forgiven." Maat. Work ! Ver. 8. Not only did Adam work before the Fall ; but also nature and natiu-e's God. From the particle of dust at our feet to man, the last strolce of God's handiwork, all bear the impress of the law of labour. Tlie earth, as has been said, is one vast laboratory, where decomposition and re-formation are con- stantly going on. The blast of nature's furnace never ceases, and its fires never Ijurn low. The lichen of the rock, and the oak of the forest, each works out the problem of its own existence, The earth, the air and the water teem with busy nfe. The poet tells us that the joyous song of labour sounds out from the million- voiced earth, and the rolling spheres join the universal chorus ! Therefore, labour is not, as Tiipper expresses it, the curse on the sous of men in all their ways. Kather — " In the master's vineyard. Go and work to-day ; Be no useless sluggard Standing in the way." — Bonus. Healthy Work ! Ver. 8. It is not, says one, work that kills men ; it is worry. Work is healthy ; you can hardly put more upon a man than he can bear. Motion is all natm-e's law. Action is man's salvation, both physical and mental. Best is ruin ; therefore he only is wise, who lays himself out to work tiU life's latest hoiu- ; and that is the man who will live the longest, and live to the most purpose, Woik gives a feeling of strength, and in this our highest pleasure consists. It is vigour ; for an angel's wing would droop if long at rest. As an Oriental couplet expresses the idea in quaint guise :— " Good striving Brings thriving ; Better a dog who works Than a lion who shirks. Tree! Ver. 11. A tree, called the raan- chaneel, grows in the West Indies. Its appear- ance is very attractive, and the wood of it peculiarly beautiful. It beai-s a kind of fruit 51 IIOMILETIO COMMENTARY: GENESIS. resembling the golden pippin. This fruit looks very tempting, and smells very fragrant — "Not balm new bleeding from the wounded tree, Nor bless'd Ai-abia with her spicy grove. Such fragrance yields." But to eat of it is instant death. Its sap is so poisonous that, if a few drops of it faU on the skin, it raises blisters and occasions great pain. The Indians dip tlieir arrows in the juice, that they may poison their enemies when they wound them. Paradise! Ver. 12. To dream of a paradise on earth is to dream of what never can be realised. There is, however, another pai"adise into which we may enter — a paradise whose gates stand open day and night — at whose doors are minis- ters of gi-ace to invite iis to enter — within whose precincts are the Tree of Life and the Water of Life. It is the garden of His Church. Yet are the beauties of the Gospel paradise nought compared with the unfading charms of the Heavenly Eden. A traveller in the east was once invited to see the glory of a prince's garden. It was the night-blooming cereus ; glorious indeed, with its creamy waxen buds and full bloom of exquisite form — the leaves of the carolla of a pale golden hue, and the petals intensely white. He saw it just as the short twilight of the tropics was deejiening into night, and the beauteous flowers were begin- ning to exhale their wondrous perfume. But this sweet burst of glory he considered as nothing when, at the midnight hour, he saw the plant in all its queenlike radiance at perfect maturity, as the full glory of a royal garden revealed to his eye. So, beautiful as was the natural paradise, and beautiful as is the spiritual paradise, their beauty will be nothing to that of the ujaper paradise. " 0 there are gardens of the immortal kind. That crown the Heavenly Eden's rising hills With beauty and with sweets ; Tlie branches bend laden with life and bliss." — Watts. Eden and Gethsemane! Vcr. 1.?. We com- pare the earthly ■with the heavenly paradise, but do we contrast Eden with Gethsemane ? The earthly Eden was man's Gethsemane — his garden of woe and sweat. The Gethsemane is man's spiritual Eden, where crimson flowers bloom brilliant as the sunset rays, and emit an odour sweeter far than the spicy perfumes wafted from eastern gardens. It has been very quaintly put thus : " Sweet Eden was the arbour of delight. Yet in its honey flowers our poison blew ; Sad Gethsemane, the bower of baleful night. Where Christ a health of poison for us drew, Yet all our honey in that poison grew." — Fletcher. Tree of Life ! Ver. 9. In Eastern poetry they tell of a wondrous tree, on which grew 52 golden apples and silver bells ; and every time the breeze went by and tossed the fragrant branches, a shower of those golden apples fell, and the living bells chimed and tinkled forth their airy ravishment. On the gospel tree there grow melodious blossoms ; sweeter bells than those which mingled with the pomegra- nates on Aaron's vest ; holy feelings, heaven- taught joys ; and when the wind blowing where he listeth, the south wind waking, when the Holy Spirit breathes upon that soul, there is the shaldng down of mello\v fruits, and the flow of healthy odovirs all around, and the gush of sweet music, where gentle tones and joyful echoings are wafted through the recesses of the soul. Not easily explained to others, and too ethereal to define, these joys are on that ac- count but the more delightful. The sweet sense of forgiveness ; the conscious exercise of all the devout affections, and grateful and ador- ing emotions God-ward ; the lull of sinful pas- sions, itself ecstatic music ; an exulting sense of the security of the well-ordered covenant ; the gladness of sui'ety righteousness, and the kindly spu-it of adoption, encouraging to say, " /Vbba, Father," all the delightful feelings which the Spirit of God increases or creates, and which are summed wp in that comprehen- sive word, " Joy in the Holy Ghost." — Ilamil- tOli. Blessings! Ver. 16. Holmes remarks that a man may look long enough in search of particles of iron, which he was told were in a dish of sand, and fail to detect them. But let another come, and sweep a magnet through the sand, and soon the invisible particles would be discerned by the mere power of attraction 1 The thankless heart is like the finger, it cannot see the innumerable — the vast and varied bless- ings. The magnet is that truly grateful spirit, which, sweeping through the earth, discovers many a rich earthly treasure. In the nine heavens are eight paradises. Where is the ninth one 'I In the human heart. Given to tliee are those eight pai-adises. When thou the ninth one hast ^vithin thy heart. — Oriental. Helpmeet ! Ver. 18. " For Adam was not found an lielpmeet." This was an anomalous position. AH the beings with whom hitherto he had come in contact were either above him or below him. Noonewas his equal — he icas alone. Around him were innumerable servants ; but the wde cu-cle of his empire did not contain one with whom he could reciprocate affection — with whom he could in all points sympathise. To supply this blank a new creation had to take place — a fairer form was to enrich the earth than any which it yet contained. For there's that sweetness in a female mind, Which in a man, we cannot hope to find. — Pomfret. Home Duties ! Ver. 18. The duties of domes- HOMILETTO COMMENTARY: GENESIS. CHAP. IT, tic life — exercised as" they must be in retirement, and calling forth all the sensibilities of the female — are perhaps as necessary to the full development of her charms as tlie shades and shadows are to the rose ; confirming its beauty, and increasing its fragi-ance : — For nothing lovelier can be found In woman, than to study household good, And good worlcs in her husband to promote. Milton. Feminine Solace! Ver. 18. Washington Irving likens such a woman to the vine. As the vine, which has long twined its graceful foliage about the oak, and been lifted by it in sunshine, will, when the hardy plant is rifted by the thimderbolt, cling round it with its caressing tendi-ils, and bind up its shattered boughs ; so it is beautifully ordered by Pro- viilence that woman shoidd be man's stay and solace when smitten with sudden calamity — binding up the broken heart. " 'Tis woman's to bind up the broken heart. And soften the bending spirit's smart ; And to light in this world of sin and pain, The lamp of love, and of joy again." — Anon. Wife-help ! Ver. 19. Guelph, the Duke of Bavaria, was besieged in his castle, and com- pelled to capitulate to the Emperor Conrad. His lady demanded for herself and the other ladies safe conduct to a place of safety, with whatever they could carry. This was granted ; and to the astonishment of all, the ladies ap- peared, carrying their husbands on their backs. Thus wives aided their husl^ands : and never in the gayest moods in tournament or court did those fair dames look more lovely. " Tis beauty that doth oft make women proud ; 'Tis virtue that doth make them most ad- mu-ed . " — Shah'.sjxa re. Woman ! Ver. 19. Hargrave says that wo- men are the poetry of the world in the same sense as the stars are the poetry of heaven, Clear, light-giving harmonies, women are the terrestrial planets that rule the destinies of manldnd. " Ye are stars of the night, ye are gems of the morn, Ye are dewdrops, whose lustrue illumines the thorn." — Moore. Adam's Sleep! Ver. 21. Wlien we look at Adam cast into a deep sleep, we take courage in the prospect of that change which all of" us must undergo ; for is not the Jirst man's trance or slumber an emblem of death ? And may not God enable the believer to yield up his spiiit at last, as easily as Adam did his rib 1 It was Jehovah who cast him into a deep sleep, and it is Jehovah Jesus who leads the saint down into the valley of the shadow of death for a little while. Of Stephen we read that he fell asleep. The execrations of his enemies were yet ringing in his ears, when God caused a deep and tranquil repose to fall upon him. " Softly within that resting-place We lay their wearied limbs, and bid the clay Press lightly on them till the nii/fd he past, And the far east give note of coming Day, CHAPTER III. C!ritical Notes. — 1. Serpent.] Heb. na-chash : " so called from its hissing " (Gesenius) ; " named perhaps from hissing " (Fiirst) : rendered " serpent " by Young, Leeser, ^Murjjhy, antl others ; ophis by the Sept., and serpens by the Vulg. Prof. Tayler Lewis (in Lange's Genesis) thinks " the name may have been given to the serpent from its glossy, shining appearance, or more likely from the bright glistening of the eye." The main point is that there seems to be no sufficient reason to doubt that the " serpent " is here intended. It is perhaps of more import- ance to attend to what follows. Was more subtle.] This is undoubtedly an inadequate render- ing : "had become subtle (or crafty) " would more satisfactorily render what is to be seen in the original ; — in which the following points are observable. (1) The meaning of the root Juiyah as equivalent to lecome, — a point strangely overlooked by lexicographers and expositors. We are glad however to find Driver (Heb. Tenses, p. 206) expressly setting this forth : he says that huyah is "much more " yiyverxi than £0"T/ ; i.e., " much more " becomes than is. (2) The tense, which is here the perfect, and which, to suit the general style of the A.V., ought to have been rendered as a pluperfect (a " past behind a past ") : " had become." In consistency Murphy ought to have so rendered the word in this place, having already very properly translated ch. i. 2 : " And the earth had become a waste and a void." There is a remarkable sameness of construc- tion in the two places,— extending even to the next particular ; viz. : (3) The emphatic pre- cedence of the nominative, a circumstance never to be overlooked in Hebrew composition. As there : " But the earth had become a waste and a void ;" so here : " But the serpent had become crafty beyond all the living creatm-es," &c. This alone brings out the force and feeling of the original. Strong emphasis implies contrast ; contrast finds no more than due expression in the admonitory " But," which here sounds like the death-knell of paradise. All so far had gone on well: "But — the serpent had become crafty." Mow * We are not at this time in- formed. It might be premature, were the sacred story as yet to attempt to tell. What we have since learnt, however (Rev. xx. 2), makes this strange, lone hint one of deep interest to the reflecting reader. — 24. Cherutoijns.] The final " s " is supei-fluous : the word should be either 53 HOMTLETIC COMMENTARY: GENESIS. " cherubim," oi*, what comes to the same thing, " cherubs." It is of much more consequence to know and remember that the Hel). has the definite article. This is very significant. It implies that, when the book of Genesis was written, the notion of "the cherubim" had become "familiar." Instead of wearying the reader with the numerous, and for the most part obviously far-fetched conjectures which critics have indulged in as to the derivation and meaning of the word cherub, we will merely say that pei-haps one of the latest and simplest explanations is the best. Fiirst regards the root {7c-r-li) as meaning " to seize, catch, lay hold of ;" and compares with it the Sanscrit grihh, Persian giriften, Greek ypvTri 'ypv(p, German grij'), hrip, greif, &c. If, as he says, the word is an "abstract," and signifies "the seizing, laying hold of," even so a ready application of the term to the objects intended may be made. But if, as we venture to think, Tcaruhh is simply a pure passire, then the meaning yielded by it would be " the seized ones," "the laid hold of ones," " the possessed ones," — than which a more fitting significance could scarcely Ije imagined (cf. especially Ps. xviii. 10 ; Ixxx. 1 ; Ez. x.) On the one hand, the clierubim laid hold of and enclosed the divine glory ; and, on the other, the divine power laid hold of and directed these upbearers of the divine majesty. MAIN IIOMILETICS OF THE PARAGRAPII.— Vcrscs 1--7. The Fikst Great Temptatiojt. It is well for the military general to study the plan and the history of great battles that have been fought in the past, in order that he may learn how best to order and arrange his troops in the event of war. So human life is a great moral campaign. Tlie battle-field is tlie soul of man. The conflicting powers are Satan and humanity, good and evil.. In the history of the first great temptation of our first parents we have a typical battle, in which we see the methods of satanic approach to the soul, and which it will be well for us to contemplate. It is well to learn how to engage in the moral conflicts of life, before we are actually called into them. Every day should find us better warriors in the service of right. I. That the human soul is frequently tempted by a dire foe of unusual subtlety. " Now the serpent was more subtil than any beast of the field." 1. The ternpter of human souls is subtile. He presents himself to the soul of man in the most insidious forms, in the most fascinating ways, and with the most alluring promises. He endeavours to make men think when in the service of God, that they are ignorant of the grand mysteries of the universe, that the tree of knowledge, of which they dare not eat, contains the secret of their lives, and that if they will, contrary to the Divine command, partake of it, they will step into the Supreme temple of wisdom. Hence the curiosity of man is awakened. A strange fascination takes possession of his spirit. He is led to violate the Divine behest. Or, the devil will tell men that in the service of God, they are deprived of liberty ; and for the freedom of goodness he offers them the wild license of sin, and lured by this hope he gets them to eat forljidden fruit. Satan has many schemes by which to lead men contrary to the will of God, and in opposition to their own moral welfare. He can adapt himself to any circum- stance. He can make use of any agency. He often comes to us when we are lonely. He has access to our most beautiful Edens. 2. The temjjter oj human souls is malignant. God had just placed Adam and Eve in the lovely garden of Eden. These two progenitors of the race were made in His image, were prepared for healthful toil, and for all innocent pleasure. They were happy in each other. They were supremely happy in their God. The new creation was their heritage. How malignant the person who can seek artfully to dim a picture so lovely, or destroy a happiness so pure. Only a fallen angel could have conceived the thought. Only a devil could have wrought it into action. He is unmoved by pity. His mission is the interruption of human enjoyment. And we see him fulfilling it on every page of human life and history. 3. The tempter of human souls is courageous. We almost wonder that Satan dared to venture 54 HOMILETW COMMENTARY : GENESIS. into the new and lovely paradise which God had made for our first parents. Would not God expel him at once ? Would not Eve instinctively recognize him notwithstanding his disguised appearance, and his bland approach to her. Might not such thoughts as these pass within his mind. If they did he would not long yield to them. Satan is bold and adventuresome. Pie will approach the first parents of the race, to seek their ruin, even though heaven may be their helper. He will tempt the Lord of the universe with the kingdoms of this world. He knows no tremor. He is best met by humility. II. That the Tempter seeks to engage the human soul in conversation and controversy. — " And he said unto the woman, Yea, hath God said. Ye shall not eat of every tree of the garden." Life is a beautiful garden in which man must find work, and in which he may find pleasure. But there are trees in it which are environed by Divine and requisite restrictions. The forbidden plants are known to man. They are revealed to him by the Word of God, and by his own conscience. Hence there can be no mistake. Man need not be taken unawares. But in reference to certain phases of human life Satan seeks to hold c. That the human soul awakening from the vision of temptation, conscious of its moral nakedness, seeks to provide a clothing of its cum device. Adam and Eve sewed fig leaves together to make them aprons. Sin must have a covering. It is often ingenious in making and sewing it together. But its covering is always unworthy and futile. Man cannot of himself clothe his soul. Only the righteousness of Christ can effectually hide his moral nakedness. Jesus, thy Blood and Eighteousness My beauty are, my glorious dress ; 'Midst flaming worlds, in these array'd, With joy shall I lift up my head. Le.sisons : — 1, To bcivare of the subtlety of the devil. 2. Never to hold converse with iSatan. 3. Never to yield to the lust of the eye. 4. Never to tempt another fo evil. SUGGESTIVE COMMENTS ON THE VERSES. Verse 1. The Serpent. that the evil spirit is to be understood Almost throughout the East the in this narrative of Genesis. Yet not serpent was used as an emblem of the only did the East in general look on principle of evil. Some writers deny the serpent as an emblem of the spirit 56 IIOMILETIC COMMENTARY: GENESIS. of evil, but the earliest traces of Jewish or Christian interpretations all point to this. The evil one is constantly called by the Jews " the old serpent " {Ihv. xii. 9). Some have thought that no serpent appeared, but only that evil one, who is called the serpent ; but then he could not have been said to be " more subtil than all the beasts of the held." The reason why Satan took the form of a beast remarkable for its subtlety may have been that so Eve might be the less upon her guard. New as she was to all creation, she may not have been surprised at speech in an animal which apparently possessed al- most human sagacity [*S|^g'aA'g/>"' Com- mentar?/]. " Fit vessel, fittest imj) of fraud . . . . . . For in the wily snake Whatever sleights none Avould suspicion mark, As from his wit and nature subtlety Proceeding, which in other beasts observed. Doubt might beget of diabolic power, Active ^vithin, beyond the sense of brute.'' — Paradise Lost. But to anyone who reads the narra- tive carefully in connection with the previous history of the creation, and bears in mind that man is here described as exalted f;ir above all the rest of the animal world, not only by the fact of his having been created in the image of God and invested with dominion over all the creatures of the earth, but also because God breathed into him the breath of life, and no helpmeet for him was found among the beasts of the field, and also tliat this superiority Avas manifest in the gift of speech, which enabled him to give names to all the rest — a thing which they, as speechless, were unable to perform — it nnist be at once apparent that it was not from the serpent, as a sagacious and crafty animal, that the tem]:)tation })roceeded, but that the serpent was simply tlie tool of that evil spirit who is met with in the further course of the world's history under the name of Satan. When the serpent, therefore, is introduced as speaking, and that just as if it had been entrusted with the thoughts of God Himself, the speaking must have emanated, not from the serpent, but from a superior spirit, Avhich had taken possession of the ser- pent for the sake of seducing man. . . . The serpent is not a merely symbolical term applied to Satan ; nor was it only the form which Satan assumed ; but it was a real serpent, perverted by Satan to be the instrument of his temptation [Keil and Delitzsch.~\ It has been supposed by many com- mentators that the serpent, prior to the Fall, moved along in an erect attitude, as Milton {Far. L. ix. 496) : " Not with indented wave Prone on the ground, as since, but on his rear, Circular base of rising folds that tower'd Fold above fold, a surging maze." But it is quite clear that an erect mode of progression is utterly incompatible with the structure of a serpent, whose motion on the ground is beautifully effected by the mechanism of the ver- tebral column and the multitudinous ribs, which, forming as it were so many pairs of levers, enable the animal to move its body from place to place ; consequently, had the snakes before the fall moved in an erect attitude, they must have been formed on a different plan altogether. It is true that there are saurian reptiles, such as the Sau- rophis ti4radactijlus and the Chamae- saura anguina of South Africa, which in external form are very like serpents, but with quasi-feet ; indeed, even in the boa -constrictor, underneath the skin near the extremity, there exist rudimentary legs ; some have been dis- posed to believe that the snakes before the Fall were similar to the Saiirophls. Such an hypothesis, however, is un- tenable, for all the fossil ophedia that have hitherto been found differ in no essential respect from modern repre- sentations of that order ; it is, more- over, beside the mark, for the words of the curse, " Upon thy belly shalt thou go," are as characteristic of the pro- gression of a saurophoid serpent before the Fall as of a true ophidian after it. There is no reason whatever to con- clude from the language of Scripture that the serpent underwent any change of form on account of the part it played in the history of the Fall. The sun CHAP. III. IIOMILETW COMMENTARY : GENESIS. and the moon were in the heavcas long before they were appohited " for signs and for seasons, and for days and years." The typical form of the ser- pent and its mode of progression were in all probability the same before the Fall as after it ; but subsequeut to the Fall its form and progression were to be regarded with hatred and disgust l)y all marddnd, and thus the animal Avas cursed " above all cattle," and a mark of condemnation w\as for ever stamped ui)ou it [titHdenU' Old 2'estament His- tory, hy Dr. Hmitli\. The trial of our hrst progenitors was ordained by God, because probation was essential to tlicir s})iritual develop- ment and self-determination. But as lie did not desire that they should be tempted to their fall, lie would not suffer Satan to tempt them in a way which should surpass their liuman capacity. The temi)ted might there- fore have resisted the tempter. If, in- stead of approaching them in the form of a celestial being, in the likeness of God, he came in that of a creature, not only far inferior to (j|od, but far below themselves, they coidd have no excuse for allowing a mere animal to persuade them to break the coinmaudment of God. For they had been made to have dominion over the beasts, and not to take their own law from them. More- over, the fact that an evil spirit was approaching them in the serpent could hardly be concealed from them. Its speaking alone must have suggested that ; for Adam had already become ac- ([uainted with the nature of the beasts, and had not found one among them re- send)ling himself — not one, therefore, endowed with reason and speech. The substance of theaddress, too, was enough to prove that it wasno good spirit which spake through the serpent, but one at enmity with God. Hence, when they paid attention to what he said, they Avere altogether without excuse \_Ke'd and Delitzscli]. Wit unsanctified is a fit tool for the devil to work withal \Trapp\. 1. The time of this temptation. 2 The place of this temptation. 3. The issue of this temptation. The devil's advice : — 1. It is freely given. 2. It is wofully misleading. 3. It is counter to the Divine com- mand. 4. It is blandly proffered. 5. It is often taken. It is the usual custom of Satan to tempt men before they are confirmed Ity habit in the cyoniised that Adam and Eve should become tvise, whereas they became naked. 2. Satan promised that Adam and Eve should become gods, whereas they fled from God. The Dawn of Guilt. Ver. 7 — 13. Here is the dawn of a new era in the history of humanity. The eye of a guilty conscience is now ojjoned for the first time, and God and the universe ajDiJeared in new and terrible forms. There are three things in this passage which have ever characterised this era of guilt. I, A conscious loss of rsctitude. They were " naked." It is moral nudity — nudity of soul — of which tliey are conscious. The sinful soul is reiDresented as naked (Rev. iii. 17). Righteous- ness is spoken of as a garment (Isa. Ixi. 3). The redeemed are clothed with white raiment. There are two things concerning the loss of I'ectitude worthy of notice. 1. Tlicj) deeply felt it. Some are destitute of moral righteousness, and do not feel it. 2. TliC[i sought to conceal it. Men seek to hide their sins — in religious professions, ceremonies, and the display of outward morality. II, An alarming dread of God. They endeavour, like Jonah, to flee from the presence of the Lord. 1. This wus unnatural. The soul was made to live in close communion with God. All its aspirations and faculties show this. 2. 'This was irrational. Tliere is no way of fleeino- from omnipresence. Sin blinds the reason of men. 3. This was fruitless. God found Adam out. God's voice will reach the sinner into whatever depths of solitude he may pass. III, A miserable subterfuge for sin. " The woman," &c. And the woman said, " The serpent beguiled me," &c._ What prevarication you have here ! Each transferred the sinful act to the wrong cause. It is the essential characteristic of moral mind that it is the cause of its own actions. Each must have felt that the act was the act of self. — illomilist.) SUGGESTIVE COMMENTS ON THE VERSES. Verse 8. The incidents narrated in this and death. 2. They felt their guilt aggravated chapter, though inconceivably important, follow by these circumstances. Their consciences were each other in rapid succession. Man is here not hardened. Their present feelings and con- brought before us — created — holy — fallen— dition were a contrast with the past° In these condemned— redeemed. The consequence is, circumstances they fled. They knew of no that eacli sentence is unspeakably full of redemption, and could make no ate>nement. °" II. The melancholy change of character which I, The sense of guilt by which they were had resulted from their fall. 1. Our moral oppressed, 1. There were circumstances which attainments are indicated by our views of God aggravated their guilt— they knew God— His —progressive. The pure in heart see God. fellowship— were perfectly holy— happy — knew Our first parents fell in their conceptions of the obligations — knew the consequences of life God — omnipresence. " Whither shall I go," G3 CHAP. III. HOMILETIC COMMENTARY: GENESIS. &c. This ignorance of God increased in the world with the increase of sin, Rom. i. 21 — 32. This ignorance of God is still exemplified. " The fool hath said in his heart, there is no God." He may worship outwardly ; and there are gradations of the foolish — some shxit God within religious ordinances— some exclude Him. III. That they had lost their communion with God. 1. One bariier interposed was guilt. 2. Another barrier was moi-al pollution. — {Out- lines of Discourses by James Steicart.) The voice of God pursueth sinners after guilt, sometimes inward and outward. God hath His fit times to visit sinners. Conscience hears and trembles at the voice of God. Sin persuades souls as if it were possible to hide from God. All carnal shifts will sin make to shun God's sight ; if leaves do not hide it, the trees must. God who hath all the wrong when He is provoked by our sins, is the first that seeks to make peace with us : — 1. He allures us by His mercies. 2. By the sweet persuasions of His Spirit. 3. By the ministry of the Gospel. God in representing His Majesty to men so deals with them that he may humble but not confound them. God many times calls men to account, and proceeds in judgment against them in the midst of their delights. A guilty conscience is filled with terror, on every occasion Ave have no better refuge than to turn from sin to God. — ( Traj^p.) Verse 9. Satan's lie only gave occa- sion for the display of the full truth in reference to God. Creation never could have brought out what God was. There W'as infinitely more in Him than power and wisdom. There was love, mercy, holiness, righteousness, good- ness, tenderness, long suffering. Where could all these be clisplayed but in a world of sinners ? God at the first, came down to create ; and, then, when the serpent presumed to meddle with creation, God came down to save. This is brought out in the first words uttered by the Lord God after man's fall, " And the Lord God called unto Adam, and said unto him, where art thou ?" This question proved two 64 things. It proved that man was lost, and that God had come to seek. It l^roved man's sin, and God's grace. " Where art thou ?" Amazing faith- fulness ! Amazing grace ! Faithfulness, to disclose, in the very question itself, the truth as to man's condition in grace, to bring out, in the very fact of God's asking such a question, the truth as to His character and attitude, in reference to fallen man. Man was lost ; but God had come down to look for him — to bring him out of his hiding- place, behind the trees of the garden, in order that, in the happy confidence of faith, he might find a hiding-place in Himself This was grace. But who can utter all that is wrapped up in the idea of God's being a seeker?- God seeking a sinner ? What could the Blessed One have seen in man, to lead him to seek for him. Just what the sheijherd saw in the lost sheep ; or what the woman saw in the lost piece of silver ; or what the father saw in the lost son. The sinner is valuable to God ; but why he should be so, eternity alone will unfold. {Notes on Genesis, C.H.M.) The way to get our hearts affected with what we hear, is to apprehend ourselves to be spoken unto in par- ticular. God loves a free and voluntary ac- knowledgment of sin from his children when they have sinned against him. God is full of mildness and gentle- ness in his dealings with offenders, even in their greatest sins. All who desire to get out of their misery, must seriously consider what was the means that brought them into it. Jehovah may suffer sinners to abuse His goodness, but he will call them to judgment. God is not ignorant of the hiding places of sinners. The Wandeker from God, I, Where is man? 1. Distant from God. 2. Ju terror of God. 3. In delusion about God. 4. In danger from God. HOMILETia COMMENTARY: GENEStS. CHAP. Ill; II. God's concern for him. 1. His co)idltlo)i involves evil — God is holy. 2. Ills condition involves suffering — God is love. III. God's dealings with him. 1. In the aggregate — '' Adam," the genus. 2. Personalhj. " Where art thou ? " \Pulpit Germs, by Wi/t/ie]. Verse 10. All men are apt to colour and conceal all that they can even from God Himself. One sin commonly draws on another : — 1. The first sin weakens the heart. 2. Sins are usually fastened to each other. 3. God punishes one sin with another. God's word is terrible to a guilty conscience. It is a hard matter to get men to confess any more of their guilt than is self-evident. Sinners pretend their fear rather than their guilt to drive them from God. Sinners pretend their punishment rather than their crime to cause them to hide. How hard it is to luring a soul to the true acknowledgment of sin. Verse 11. The more sinners hide the more God sifteth them. It is worth knowing by every man what discovers sin and shame. God therefore puts the question to Adam, to turn him to his own conscience, which told all God Avill bring sinners to a sense of sin before he leaves tliem, " Hast thou eaten ? " : — 1. God's com- mand aggravates sin. 2. God's small restriction aggravates sin. 3. God's provision of mercy aggravates sin. Man's frowardness cannot overcome God's love and patience. God can easily, without any evi- dence, convince men by themselves. God accepts no concession till men see and acknowledge their sin. Men must be dealt with in plain terms before they will be brought to acknowledge their sin. A breach of God's commandment is that which makes any act of ours a sin. Verse 12. When men's sins are so manifest that they cannot deny them, they will yet labour by excuses to ex- tenuate them. Men may easily by their own folly turn the means ordained by God for their good into snares for their de- struction. Sin is impudent to reply against God's conviction. Sinners convicted, and not converted, are shifting of guilt from them- selves. God beareth long with the prevari- cations of sinners. It was offensive to God that the woman should draw the man to sin. MAIX HOMILETWS OF THE PARAGRAPH.— Verses 13—21. The General Results of the Fall of our First Parents. I. The result of the fall of our first parents is an eternal enmity between Satan and humanity. " And the Lord God said unto the serpent, because thou hast done this, thou art cursed above all cattle, and above every boast of tlie field : upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life ; and I will put enmity between thee and the woman, and between thy seed and her seed." We observe :— 1. That this curse ivas uttered in reference to Satan. It is true that the serpent is here addressed, but merely as the instru- ment of the evil spirit. The punishment which came upon an irrational animal was symbolical of that permitted to Satan. Each became the object of a contempt which should be perpetual. That this language is used in reference to Satan is evident from the fact that the human race should triumph over the serpent which indication would have been unneedful had it merely referred to the reptile rather than the devil. Tiius we learn that the agents of Satan are neither free from guilt or punishment. 2. We observe that this address is G G5 HO MI LET IC COMMENTARY : GENESIS. different from that made to Adam and Eve. God said to Adam, " Hast thou eaten of the tree ; " and to Eve, " What is it that thou hast done ? " But to Satan he puts no interrogation. And why ? Because heaven knew that it Avas impossible for hell to repent, whereas man would be able under the proclamation of Divine mercy, to confess his sin and to receive forgiveness. The misery of Satan is irretrievable. For the sin of man there is provided a Divine remedy which he is urged to obtain. The questionings of God are merciful in their intention. Let us therefore penitently respond to them. 3. We observe that there ivas to commence a severe enmity and conflict hetireen tSatan, and the human race. The serpent was no longer even the apparent friend of Adam and Eve, but tlieir open enemy. Their recognized foe. The enmity of hell toward earth is well defined in God's word. It is thoroughly illustrated by the moral history of mankind. (1) This enmity has existed Jrom the early ages of the world's history. Its rage and ruin were co-existent with the progenitors of the race, and Avas directed against their moral happiness and enjoyment. It did not commence in any after period of the world's history, and consequently not one individual has ever been exempt from its attack. (2) This enmity is seeking the destruction of the higher interests of man. It does not seek merely to injure the mental and physical sources of life, but the spiritual and eternal. It seeks to rob man of moral goodness, and of his bright inheritance beyond the grave. It endeavours to defile his soul. (3) This enmity is inspired by the most diabolical jMssion. It is not inspired by a mere love of mischief and ruin, not by a desire to have a gay sport Avitli the welfare of man, but by a dire and all-con(j[ueriiig passion for his eternal destruction. This points to unremitting activity on the part of Satan. To inconceivable cunning. 2. This enmity, 'while it tvill injiict injury, is subject to the ultimate conquest of man. The serpent may bruise the heal of humanity, but humanity shall certainly bruise his head. Satan will be defeated in the conflict. His power is limited. Instance Job. Christ is his eternal conqueror, in Him the seed of the woman struck its most terrible blow. Thus the fall of our first parents has exposed humanity to the fierce antagonism of Satan. But this may be for our moral good, as the conflict has brought a Divine conqueror to our aid, it renders necessary — and may develop energies Avhich shall lend force and value to our characters, and which otherwise Avould have remained eternally latent. II. The result of the fall of our first parents is the sorrow and subjection of female life. 1. The sorrotv of ivoman consequent upon the fall. "Unto the woman He said, I will greatly multiply thy sorrow and thy conception ; in sorrow thou shalt bring forth children." The combined command and blessing had been previously given, that the first pair Avere to be fruitful and multiply ; but in innocency the propagation of their species Avas to be painless. This is reversed by their fall. The AA'oman is to bring forth her progeny in sorroAv. Sin is the cause of the Avorld's physical suffering. This arrangement evinces the grand principle of vicarious suffering in human life. 2. The sid)jection oj woman consequent upon the fcdl. "And he shall rule over thee." Eve had been guilty of insubordination, she had broken from the man to listen to the serpent, hence her punishment Avas adapted to her indiscretion. Women are to be subject to their husbands. This is the laAV of God. This is the ordi- nation of physical life and energy. And any man Avho alloAA's his Avife to habitually rule him reverses the laAv of God, and the curse of the fall. But man's rulership is nut to be lordly and offensive, but loving and graceful, thoughtful and appreciative. Under such a rulership the Avoman is a queen, herself the sharer of a royal life. These are the true rights of Avoman. If true to herself she Avants no others. 3. IVte subjection of ivoman consequent upon the fall gives no countenance to the degrading manner in ivhich she is treated in heathen 66 IIOMILETIC COMMENTARY; GENESIS. countries. Man is not to crush a woman into a slave. He is not to regard her as his servant. She is his companion and helpmeet. Missions have done nnich for the social and moral elevation of woman. III. The result of the fall of our first parents is the anxious toil of man, and the comparative unproductiveness of his labour. 1. 77ie anxious and iminfal toil of man consequent upon the fall. Some people imagine that work is the result of the fall, and that if our first parents had retained their innocence all men would have been born independent gentlemen ! This may be a nice dream for the idle, but it is far from fact. Adam worked before he yielded to tempta- tion, he tilled and kept the garden. But then there was no anxiety, peril, or fatigue associated with his daily efforts. The element of pain which is now infused into work is the result of the fall, but not the work itself Work was the law of innocent manhood. It is the happiest law of life. Men who rebel against it do not truly live, they only exist. All the accidents of which we read, and all the strife between capital and labour, and all that brings grief to the human heart connected with work, is a consequence of the fall. The excited brain should remind of a sinful heart. 2. The comparatim unproductiveness of the soil consequent upon the fall. The ground was cursed through Adam's sin, and he was to gather and eat its fruits in sorrow all his life. By allowing Eve to lead him astray Adam had, for the moment, given up his rulership of creation, and, therefore, henceforth nature will resist his will. The earth no longer yields her fruits spontane(jusly, but only after arduous and protracted toil. The easy dressing of the garden was now to merge into anxious labour to secure its produce. Demons Avere not let loose upon the earth to lay it waste. The earth became changed in its relation to man. It became wild and rugged. It became decked with poisonous herbs. Its harvests were slow and often unfruitful. Storms broke over its peaceful landscapes. Such an effect has sin upon the material creation. 3. The sad departure of man from the earth bif death consequent upon the fall. How long innocent man would have continued in this world, and how he would have been finally conveyed to heaven are idle speculations. But certain it is that sin destroyed the moral relationship of the soul to God, and introduced elements of decay into the physical organism of man. Hence after the fall he began his march to the grave. That man did not die immediately after the committal of the sin, is a tribute to the redeeming mercy of God. Sin always means death. Sin and death are twin sisters. IV. The grand and merciful interposition of Jesus Christ was rendered neces- sary by the fall of our first parents. Man had fled from God. He could not bring himself back again. Man had polluted his moral nature by sin. He could not cleanse it. The serpent's head had to be bruised. Death had to be abolished. God only could send a deliverer. Here commenced the remedial scheme of salvation. An innocent man would not have needed mercy, but a sinful man did. Hence the promise, type, symbol, the incarnation, the cross, the resurrection and ascension, all designed by the infinite love of God to repair the moral woe of Eden's ruin. Lessons : 1. The terrible influence of sin upon an individual life. 2. The infl^uence of sin upon the great communities of the icorld. 3. The severe devastation of sin. 4. The love of God the great healing influence of the ivorld's sorrow. 5. Ifoiv henignantly God blends hope with penalty. SUGGESTIVE COMMENTS ON THE VERSES. Verses 13, 14. No actor in any sin of tlie unbelief, rebellion, and apostasy can escape God's discovery : — I.Adam of man. is found out. 2. Eve is found out. The worst of curses hath God laid 3. The serpent is found out. upon the old serpent, and that irrevo- God looks upon Satan as the author cably. 67 CHAP. HI, HOMILETIC COMMENTARY: GENESIS. Cod's curse upon the old serpent brings a blessing upon man. God from the fall of man provided a way for saving some from the devil. The promised seed had his heel bruised in killing the serpent's head. It was by His own dying, though He rose again. Redemption is of free grace, and comes from God's promise. Such grace binds to enmity with Satan and love to God, Bruising the Head op Evil ; or, THE Mission of Christianity. Verse 15. That there are two grand op- posing moral forces at work in the world, " the seed of the woman and the seed of the ser- pent," is manifest from the following considera- tions : — 1. I'he aniversal hdkfi of manhlnd. All nations believe in two antagonistic prin- ciples. 2. The i^henomena of the moral icorld. The thoughts, actions, and conduct of men are so radically different that they must be referred to two distinct moral forces. 3. The experience of f/ood men. 4. The declaration of the Blhle. Now in this conflict, whilst error and evil only strike at the mere " heel " of truth and good- ness, truth and goodness sti-ike right at the " head." Look at this idea in three aspects : — I. As a characteristic of Christianity. Evil has a "head" and its "head" is not in theories, or institutions, or outward conduct ; but in the moral feelings. In the likes and dislikes, the sympathies and antipathies of the heart. Now it is against this "head " of evil that Christianity, as a system of reform, directs its blows. It does not seek to lop off the branches from the mighty upas, but to destroy its roots. It does not strike at the mere forms of murder, adultery, and theft ; but at their spirit, anger, lust, and covetousness. This its characteristic. II. As a test of individual Christianity. Un- less Christianity has bruised the very " head " of evil within us it has done nothing to the purpose. 1. It may bruise certain erroneous ideas, and yet be of no service to you. 2. It may bruise certain icrong habits, and yet be of no real service to you. III. As a guide in propagating Christianity. The gi-eat failure of the Church in its world- reforming mission may be traced to the wrong direction of its efforts [Ilomilid]. Study the records of the Word. It is the history of the long war between the children of light and " the power of darkness." You will see that Satan has tried every weapon of the armoury of hell. He has no other in reserve. But all have failed. They cannot rise G8 higher than the heel. The head is safe with Christ in God. Mark, too, how a mightier hand guides his blows to wound himself. Satan's kingdom is made to totter under Satan's assaults. He brought in sin, and so the door flew open for the Gospel. He persecutes the early converts, and tlie truth speeds rapidly abroad throughout the world. He casts Paul into the dungeon of Philippi, and the gaoler believes, with all his house. He sends him a prisoner to Rome, and epistles gain wings to teach and comfort all the ages of the Church [Archdeacon Law]. Verses 15 — 19. I. Some important transactions related. 1. T//e trans- gression irliich had been committed. 2. The scrutiny instituted. 3. The sentence pronounced. II. The gracious intimations of the Text. 1. Litihuttions of mercy. 2. Of the mode of mercy. 3. Our cause for gratitude. 4. Occasions for fear. [Shtches of Sermons by Wesleyan Ministers]. Man's salvation is Satan's grief and vexation. God's indignation is never so much kindled against the wicked, that He forgets His mercy toward His own. God directs and turns the malice of Satan to the service of the good. God will strengthen the weakest of His servants against Satan. The greatness of man's sin is no bar to God's mercy. God's means extend to future pos- terity. Enmity and malice against good men is an evident mark of the child of tlie devil. Christ the woman's seed : — 1. Made under the law. 2. Became a curse for us. 3. Joined us to God. 4. Con- quered Satan. Verse 16. Though God has through Christ remitted to his children the sen- tence of death, yet He has not freed them from the afflictions of this life. All the afflictions of this life have mercy mixed with them. HOMILETIC COMMENTARY : GENESIS. CHAP, III. It is the duty of the wife to be subject to the will aud direction of her hus- band : — 1. There must be an order in society. 2. The woman was created for man. 3. She was first in trans- gression. 4. Man has the best abilities for government. Womanly obedience : — 1. Presented by God. 2. Easy for her. 3. Safe for her. 4. Ennobling to her. Womanly subjection consists : — 1. In outward obedience. 2. In the inward affection of the heart. 3. In thought- ful service. Order in sin has an order in punish- ment. The woman is sentenced before the man. Verse 17. Single account must be given by every creature for single sins. God takes one by one. God Himself giveth judgment upon every sinner. Man's excuse of sin may prove the greatest aggravation to the woman. It is a sad aggravation of sin that it is committed against God. The expressness of God's law doth much aggravate sin against it. Sin brings all evil upon creatures, and makes them instruments to punish man. All the creatures of the earth are under Divine command. The short pleasure of sin draws after it a long punishment. Verse 18. Thorns and thistles are the issues of sin. As we are more or less serviceable to God, so we may expect creatures to bo more or less useful to us. Sin makes the course of man labo- rious and painful. God remembers Avi-etched man and allows him some bread though he de- serves none. Man's travail ends not but in the grave. Verse 19. — "Bust thou art, and nnto dust shah thou return." How dreadful — how rapid — is the havoc of sin. A few chapters pre- ceding man was wise — holy — now the crown is fallen we are all impHcated (Heb. ix. 27). I. The frailty of our Nature. 1. Its origin. However glorious our Maker, however ex- quisite the humau body, God made that body of the dust of the earth. 2. Its UabiUtij to injiirij. No sooner born than fierce diseases wait to attack us. If not destroyed — injured — accidents. All the elements attack iis. 3. Its tendency to dissolution. Behold the ravages of time. Human life has its spring, summer, autumn, and winter. ( Ps. ciii. 1 4 — 1 5 ; xc. 5 — 6 ; xxxix. 4 — 5. II. The certainty of our end. 1. Wc are horn to die. Our first breath is so much of nature exhausted. The first hour we live is an approach to death. 2. The i^erpetual exit of mortals confii'ms it. 3. God hath decreed it. 4. Learn rigidly to estimate life, (Sketches of four hundred sermons.) I. Man's Origin. 1, Ilowivonderful. 2. IIoiv humhlin'j. II. Man's Doom. 1. Inevitable. 2. Just. 3. Partial. 4. Temporary. (Scrnionic Germs ly Wythe.) There is profit in all the duties which God enjoineth us. The dispo- sing of man's life is in God's hand. Verse 20 — 21. — It is fit in giving names to make choice of such as may give us something for our instruction. The very clothes we wear are God's provision. Necessary provision is as much as we can look for from God's hand : — 1. For health. 2. For em- ployment. 3. For possession. Our clothes are for the most part borrowed from other creatures. In the midst of death God's thought has been to direct the sinner unto life. God's goodness prevented sin from turning all man's relations into dis- order. Grace makes the same instruments be for life, which were for death. God pities his creatures in the nakedness made by sin. God makes garments where sin makes nakedness. The mischief of sin is to forget nakedness under fine clothes. A gracious providence puts clothes on the backs of sinners. The guilty clothed :—l. By God. 2. With priceless robe. 3. For shelter. 4. For happiness. We have here, in figure, the great doctrine of divine righteousness set forth. The robe which God provided was an effectual covering because He provided it ; just as the apron was an 69 „ CHAP. III. IIOMlLETia COMMENTARY: GENESIS. ineffectual covering beccause man liad sinner may feel perfectly at rest, when, provided it. Moreover, God's coat by faith, he knows that God lias was founded upon blood - shedding, clothed him : but to feel at rest, till Adam's apron was not. So also, now, then, can only be the result of pre- God's righteousness is set forth in the sumption or ignorance. To know that cross ; man's righteousness is set forth the dress I wear, and in which I ap- in the works, the sin stained works, of pear before God, is of His own pro- his own hands. When Adam stood viding, must set my heart at perfect clothed in the coat of skin he could rest. There can be no permanent rest not say, "I was naked,"_ nor had he in aught else. — (C.EJI.) any occasioii to hide himself. The MAIN IIOMILETWS OF THE PARAGRAPH.— Verses 22-24. The Expulsion of Man from Eden. Expulsion of Adam and Eve from Eden teaches : — I. That when comforts are likely to be abused, God sends men from them. There was danger least Adam should put forth his hand and eat of the "tree of life " and live for ever. The fallen man must not be allowed to eat of the tree of life in this world. It can only be tasted by him in the resurrection ; to live for ever in a frail body would be an unmitigated woe. There are many trees of life in the world from which God has to drive men, because they are not in a proper condition to make the designed use of them. Government and law must be preventive as well as punitive, they must regard the future as well as the past. It is better for a man to be driven from a mental, moral, or social good than that he sliould make a bad use of it. Many a soul has lost its Eden by making a bad use of good things. II. That it is not well that a sinner should live and reside in the habitation of innocence. Adam and Eve were out of harmony with the purity and beauty of Eden. Such an innocent abode would not furnish them with the toil rendered necessary by their new condition of life. ]\Ien ought to have a sympathy with the place in which they reside. Only pure men should live in Eden. Society should drive out the impure from its sacred garden. Commerce should expel the dishonest from its benevolent enclosure. Let the wicked go to their own place in this life. A wicked soul will be far happier out of Eden than in it. Heaven will only allow the good to dwell within its w'alls. III. That sin always causes men to be expelled from their truest enjoyments. Sin expels men from their Edens. It expels from the Eden of a pure and noble manhood. It drives the monarch from his palace into exile. It exchanges innocence for shame ; plenty for Avant ; the blessing of God into a curse ; and fertility into barrenness. It makes the world into a prison-house. It often happens that when men want to gain more than they legitimately can, that they lose that which they already possess. In trying to become gods, men often lose their Edens. Satan robs men of their choicest possessions and of their sweetest comforts. This expulsion was (1). Deserted. (2). Preventice. (3). Pitiable. IV. That though expelled from Eden man's life is yet beset with blessings. Though the cherubim and the flaming sword closed up the way to Paradise, Christ had opened a new and living way into the holy place. Christ is now the " way " of man — to purity — to true enjoyment — to heaven. Heaven substitutes one blessing for another. 70 HO 211 LET IC COMMENTARY : GENESIS. SUGGESTIVE COMMENTS ON THE VERSES. Verse 22-24. Jehovah is the dis- poser of all places and conditions ; he sends in and pnts out. The cursed earth is the sinner's place of correction. God has separated sin from pleasure. Sin is out of Paradise. Terrible are the means by which God drives sinners from their pleasures. God sometimes withholds blessings for our good. When men have once committed sin, they are in danger of any other. The surest way to prevent sin is to keep men from the allurements to it. God cannot allow the defiling of His ordinances by such as have no right to them. God likes to leave monuments both of His mercies and judgments. The Plan or P\.edemption Exhibited AT Eden. By .some it has been thought that the plan of redemption began to be unfolded in Eden in that symbolical appearance recorded in our text, receiving, as time rolled on, fuller de- velopment and additional illustration, until it was clearly set forth in the Saviour's mission. I. The event here recorded. The expulsion of man from Paradise. 1. It was not forcible. The wording of the sentence would certainly lead us to infer the contrarj', but we can scarcely suj^pose that the unwilling-ness of Adam to leave Eden would manifest itseK in rebellious opposition, so as to induce coercive measures ; besides, we may infer from the entire narrative, that he had been brought by this time to penitence. 2. Neither are ve to suppose that this event occurred laerebj as a carrying out of the curse which had been ^n'o- noimced. The sin of Adam no doubt was the ground of this exclusion, Ijut the principal reason was, that access to the tree of life might be denied him. By this he was taught the full consequence of his sin. II. The transaction that followed. " And he placed at the east of the garden," &c. The general mind associates with this statement, the idea of ^\Tath ; the popular notion being, that an angel with a flaming sword in hand, stood in the entrance of Eden, to prevent any approach to the tree of life. That such cannot be its impi:)rt might be inferred from the general tenor of the narrative ; in several instances, while Adam was yet in the garden, the mercy of God was especially manifested to him, and we cannot suppose that after his exclusion, there would be less mercy. To us it appears as an illustration of the recent promise of the Redeemer. 1. What is the Scripture significa- tion of the term "Cheruhim /" (Ezek. i. 22, x. 1.) (Rev. iv. 6.) The cherubim of paradise same as these. In Ezekiel, and in all the passages which refer to the subject, we have the idea that God dwelt with the cherubim ; we are also told that the appearance of the cherubim was that of a man ; so that one great truth taught at Eden might be, that the seed of the woman, who would open the way to the tree of life, would be God dwelling with the flesh. 2. ]]liat ivas the faming sword ?■ Critics tell lis that the word rendered "flaming sword," might be rendered " the fire of wrath." Allow that the institution at Eden and the vision of Ezekiel represent the same appearance, and we have a key to the expression, "flaming sword." In the vision of Ezekiel there was a fire un- folding, or turning back upon itself ; and the hving creatures, with the likeness of a man, were in the midst of the fire. In the text, the sword of flame is said to have turned every wa}', but this would be better rendered " turning back on itself ;" so that the great truth here taught was, that the fire of wrath, which had been kindled by transgression, instead of burning out to consume man, would turn back and expend itself on " God manifest in the flesh." III. The design of this transaction. 1. One great end was to teach the princiiiles of re- demption. 2. To keeji the divinely-appointed way to eternal life in remembrance. 3. That it might serve as a temple of worship. It was to this " presence of the Lord " that the ante- diluvian patriarch came — from which Cain was driven. Here sacrifices were off'ored, as ex- pressions of faith in this way of reconcihation. — [Sketches of Sermons bj Wcslcyan Ministers.) ILLUSTRATIONS TO CHAPTER III, REV. WM. ADAMSON. Death ! Vv. 1—7. A heathen exercised his genius in the formation of a goblet, in the liottom of which he fixed a serpent, whose model he had made. Coiled for the spring, a pair of gleaming eyes in its head, and in its open mouth fangs raised to strike, it lay beneath the ruby wine. As Guthrie says : Be assured that a serpent lurks at the bottom of guilt's sweetest pleasure : — • " One drop of wisdom is far better Than pleasm'es in whole bottomless abysses : For sense's fool must wear remorse's fetter, When duty's servant reigns where endless bliss is." — Oriental. 71 HOMILETIC COMMENTARY: GENESIS. Sin! Vv. 1 — 7. Anthony Burgess says that sin is a Delilah, a sweet passion tickling while it stabs. Eve saw that the tree was pleasant to the eye, and from its fragrance likely to be good for food, a delicious morsel. Dr. Cuyler forcibly illustrates this by reference to the Judas tree. The blossoms appear before the leaves, and they are of a brilliant crimson. The flaming beauty of the flowers attracts innumeralile insects ; and the wandering bee is drawn after it to gather honoy. But every bee which alights upon the blossom, imbibes a fatal opiate, and drops dead from among the crimson flowers to the earth. Well may it be said that beneath this tree the earth is strewn with the victims of its fatal fascinations : Yet " ' How can it be,' say they, ' that such a thing. So full of sweetness, e'er should wear a sting 'i ' They know not that it is the very spell Of sin, to make men laugh themselves to hell." Open Eyes I Vv. 1 — 7. Sometime ago passengers in the streets of Paris were attracted to the figure of a woman on the parapet of a roof in that city. She had fallen asleep in the afternoon, and under the influence of somnam- bulism had stepped out of an open window on to the edge of the house. There she was walking to and fro to the horror of the gazers below, who expected eveiy moment to witness a false step and terrible fall. They dared not shout, lest by awakening her inopportunely they should be'only hastening on the inevitable calamity. But this came soon enough ; for moving, as somnambulists do, with open eyes, the reflection of a lamp lit in an opposite window by an artisan engaged in some me- chanical operation, all unconscious of what was going on outside, aroused her from sleep. The moment her eyes were opened to discover the perilous position in which she had placed her- self, she tottered, fell, and was dashed below. Such is the sleep of sin ; it places the soul on the precipice of jjeril, and when the spell is broken it leaves the sinner to fall headlong into the gulf of woe. Thus — " No thief so vile nor treacherous as sin. Whom fools do hug, and take such pleasure in." Nakedness ! Vv. 1—7. Their eyes were opened to see that they were not what they had been before. And we come to the H&me conclusion as we survey ourselves, that man is not the same creatin-e with which God crowned the glorious work of creation. Theie is moral nakedness. He is like a creature of the air which a cruel hand has stripped of its silken wings. How painfully he resembles this hapless object which has just fallen on the pages of a book that we read by the candle on an autumn evening ! It retains the wish, but is conscious that it has lost the jiower to fly :- Soul, thou art fallen from thine ancient place, Mayest thou in this mean world find nothing great, 72 Nor ought that shall the memories efface Of that true greatness which was once thine own.'' — Trench. Watchfulness ! Ver. 1. I have read of a monarch that, lieing jjursued by the enemy, threw away the crown of gold on his head, in order that he might run the faster. So, that sin, which thou dost wear as a crown of gold, throw it away, that thou maj^est run the faster to tlie kingdom of heaven. Oh ! if you would not lose glory be on your goiard, mortify the beloved sin ; set it as Uriah in the forefront of the battle to be slain. By jjlucking out this right eye you shall see the better to go to heaven. By cutting off this right arm you will be the more prei)ared for Satan. In such case you may confidently expect aid, for — "Behind the dim unknown, Standeth trod within the shadow, keeping watch above His own." — Lowell. Conditions! Ver. 1. No man is truly prosperous whose mortality is forfeited. No man is rich to whom the grave brings eternal banla'uptcy. No man is happy on whose path there rests but a momentary glimmer of light shining out between clouds that are closing over him for ever. Satan makes many pro- mises, but his conditions are equally numerous — and vastly more serious than his j^romises are precious. 'Jlie Lord's temptation in the wilderness : Fall down and worship me ! Ye shall be as gods ! Such are the promise and condition — the one false, because the other devilish. His promises allure, and if we do not consider the conditions, the chances are against our resistance. " Tlie simple boy — far from his father's care, Is well nigh taken with the gilded snare." — Holmes. Association! Ver. 2. Evil communica- tions corrupt good manners ! One day Robert's father saw him playing with some boys who were rude and immannerly. In the evening he brought from the garden six rosy-cheeked apples, put them on a i)late, and presented them to his son, who was much pleased, and thanked his father. " But you must lay them aside for a few days that they may becomo mellow." This was done, his father at the same time placing a seventh apple, which was quite rotten. To this the boy demurred on the ground that the decayed fruit would spoil all the others ; but the father remarked : " Why should not the fresh apples make the rotten ones fresh ;" Eight days afterwards the apijles were broiight f(jrth — all of them equally decayed ; whereupon Robert reminded his father of what he had said. " My boy, have I not told you often that bad companions will make you bad ? See in the condition of the apples what will happen to you if you keep company with the wicked." Exactly so was it with Satan. Eve held intercourse Avith him, but did not make him better : — IIOMILETIC COMMENTARY : GENESIS. " The tempting fruit outspread before her eyes, Filled her with rapture and complete surprise ; Nor hidden dangers will she wait to see, But onward hastens to the fatal tree." Dread of Sin I Ver. 3. Holy fear is the door-keeper of the soitI. As a noljleman's porter stands at the door and keeps out vagrants, so the fear of God stands and keeps all sinful temptations from entering. And if we only learn to fear God— i.e., to stand in awe and sin not — in the right way, we .shall learn at the same time never to fear anything else. The righteous are bold as a lion. " Fear Him, ye saints, and ye will then Have nothing else to fear." Contamination ! Ver. 4. In Adam all die. As the electric shock passes through the frames of all who are linked hand in hand, so passed the shock of sin's magnetic power of death through all the human race. As the poison imbibed by the lips flows through every vein of the Ijody — penetrating its every vital part till death ensues, so the sin committed liy our first parents has flashed its virus througli every member of the human race : — " One little sin that mystic cup did fill, And yet it poured on, and pourcth still The talntinrj horrors of all pain and ill." — A J(jcr. Indecision ! Ver. 4. Some months ago, .says a New York \vriter, I met a young Eng- lishwoman who came to this city to maiTy a young man to whom she had been betrothed in England, and who had come to this country two years pi-evious to engage in business. She was to marry him at the home of a friend of her mother's with whom she was staying. During the time she was making iip her wed- ding outfit, he came to see her one evening when he was just drunk enough to be foolish. She was shocked and pained beyond measure. She afterwards learned that he was in the habit of drinking to excess. She immediately stopped her preparations, and told him she could not marry him. He protested that she wovild drive him to distraction ; promised never to driidc another drop, &c. " No," said the young- maiden, " I dare not trust my future happiness to a drunkard. I came 3,000 miles, and I will return 3,000 miles." And she did. Had Eve but said : " No, I will not trust my future happiness to a maligner of God ; get thee hence, Satan " — how different would this once fair WDiid be now at this distant date ! Yield to no offer, however tempting, which depends on, or is allied with, dishonoin- to God, dis- obedience to His statutes, or destructive to our immortal welfare. " See yon tall shaft ; it felt the earthquake's thriU, Clung to its base, and greets the sunrise still" — Wendell. Gods! Ver. 5. If we are to credit the annals of the Russian empire, there once existed a noble order of merit, which was greatly coveted by the princes and noblesse. It was, however, confen-ed only on the peculiar fa- vourites of the Czar, or on the distinguished heroes of the kingdom. Bixt another class shared in its honour in a very questional^le form. Those nobles or favourites who either became a burden to the Czar or who stood in his way, received this decoration only to die. The pin-point Avas tijiped with poison — and when the order was being fastened on the breast by the imjierial messenger, the flesh of the person was acrid cvtaUii {tricked. Death ensued, as next morning the individual so highly honoured with imperial favour, was found dead in bed from apojjlexy. Satan offered to confer a brilliant decoration upon Adam and Eve ; Ye shall be as Gods. It was poisoned : the wages of sin is death. As Bunyan says, look to thyself, then, keep it out of doors. " 'Tis like the panther, or the crocodile, It seems to love, and promises no wile, It hides its sting, seems harmless as a dove ; It hugs the soul, and hates when 't vows most love." Vain Regrets! Ver. 7. A pointsman was on duty somewhere in America. The express was due ; but instead of turning the points as he ought, and as day after day for many years he had done, he neglected "his duty — the train rushed past in safety, as the engine-driver, guard, and passengers supposed. Alas ! not so. In less time than you can read it all was a hopeless ■\^Teck, and not one of all that member in the train survived. And what of the poor pointsman, who that once (perhaps the only time) had neglected his duty i He rushed from the spot a hopeless maniac, and his incessant cry since that terrible event has been, " Oh ! if I only had !" Nothing else has he said since ; ami probably for years to come that one sen- tence will ring through the I'oom of the asylum where he is now confined. " By the dark shape of Avhat he is, serene Stands the bright ghost of what he might have been." — Lyttoti. Prayer ! Ver. S. Had Adam and Eve but hearkened to the pleading voice of their King ! Had they but cast themselves in con- trition at the feet of their King ! When we sin, let ITS fear — but not flvv. Let us denounce ourselves — but not despair. Let us approach the throne of that King who alone can heliJ us. The throne to which we are invited is a "throne of grace," i.e., favour. It is the source of power ; but it is gracious power — merciful power — power to help in time of need. It is the highest pleasure of the King who sits upon this throne to dispense royal favour. Ancient kings could only be appointed on certain days ; and then none dare come near on pain of death save those to whom the golden sceptre Avas extended. Our King sits upon the throne of grace day and night, and is II 73 no MI LET I C COMMENTARY: GENESIS. always accessible — even to rebels against His government. Therefore let us come boldly — not run away to hide — that we may obtain mercy for the past rebellion, and grace to help us whenever again tempted to prefer Satan's hollow proffers to God's heavenly promises. " Words cannot tell what blest relief Here from my every want I find, What strength for warfare — balm for grief ; What peace of mind." — Elliott. Tne First Step ! Ver. 9. Go, ask the cul- prit at the bar, or the felon in the prison, or the murderer awaiting the adjustment of the noose of the gallows-rope around his neck, to trace for you his wicked course of life ; and, prominent in the black record, will stand out the story of his first act of disobedience to parents, of his first Sabbath-breaking, or of liis first glass. Like links of a continuous chain, each act of iniquity in a wicked life connects the last and vilest with the " first false step of guilt." Be- ware of the beginnings of evil. Tliey are the most dangerous because seemingly so harmless. How immense the evils which followed upon Eve's first false stejj ! A few years ago, says Myrtle, a little boy told liis first falsehood. It was a little solitary thistle-seed, and no eye but that of God saw him plant it in the mellow soil of his heart. But it sprung up — oh ! how ipiickly ! In a little time another and another seed droj^ped from it to the ground — each in turn bearing more seed and more thistles. And now his heart is overgrown with bad habits. It is as difficult for him to speak the truth as it is for a gardener to clear his land of the ugly thistle after it has gained a hold on the soil. " Let no man trust the first false step Of guilt ; it hangs upon a precipice Whose steep descent in last perdition ends." Self-knowledge! Ver. 9. They knew their condition. The degenerate plant has no consciousness of its own degradation ; nor could it, when reduced to tlie cliaracter of a weed or wild flower, recognize in the fair and delicate garden-plant the type of its former self. Tlie tamed and domesticated animal, remarks Cauxl, could not feel any sense of humiliation when confronted with its wild brother of the desert — fierce, strong, and free — as if discerning in that spectacle the noble tjrpe from which itself had fallen. But reduce a man ever so low, you cannot obliterate in his inner nature the consciousness of falling be- neath himself. Low as Adam had sunk, there .still remained, however dim and flickering, the latent consciousness and reminiscence of a nobler self, and so of the depths of degrading wickedness into which he had plunged himself. " Exiled from home he here dotli sadly sing, In spring each autumn, and in autumn spring : Far from his nest he shivers on a wall Where blows on him of rude misfortune fall." 74 Divine Vision '. (Vei-. 8). Adam for- got that God could see him anywhere. Dr. Nettleton used to tell a little anecdote, beauti- fully illustrating that the same truth which overwhelms the sinner's heart with fear, may fill the renewed soul with joy. A mother in- structing her little girl, about four years of age, succeeded by the aid of the Holy Spirit in fastening upon her mind tliis truth, " Thou God seest me !" She now felt that she " had to do " with that Being " unto wliose eyes all things are naked," and she shrank in terror. For days she was in deep distress ; she wept and sobbed, and would not be comforted. "God sees me, God sees me !" was her con- stant wail. At length one day, after spending some time in prayer, she bounded into her mother's room, and with a heavenly smile light- ing up her tears, exclaimed, " Oh, mothei', God sees me, God sees me !" Her ecstacy was now as great as her anguish had been. For days her soul had groaned imder the thought, " God sees me ; He sees my wicked heart, my sinful life, my hatred to Him and to His holy law ;" and the fear of a judgment to come would fill her soul with agony. But now a i^ardoniug God had been revealed to her, and her soul ex- claimed exultingly, " God sees me, takes pity on me, will guide and guard me." No doubt Adam experienced this joy amid the briars and thorns of the wide, wide workl (v. 23) , which was denied him, and tlie vernal beauties and swimming fragrance of Eden, in the knowledge that he had "A Friend wlio will gather the outcasts, And shelter the homeless poor ; A Friend who will feed the hungry Witlx bread from the heavenly store." Concealment ! (Ver. 9.) Adam hid him- self ; but not where God could not see him. God saw the fugitives. Neither is there any creature that is not manifest in His sight ; but all things are naked and ojjened unto the eye of Him with whom we have to do. This verse is felt to be like a glance at the Heart- searcher's eye if the conscience be quick, and the soul an object of interest. The most micro-scop! (■ and the most mighty objects in creation are e(pially exjjosed to His scrutiny. Especially does He look man's heart through and through. "Hast thou eaten?" He examines • — turns over all its folds — follows it through all its windings, imtil a complete diagnosis is obtained. "Tliou hast eaten." Godwasawit- ness to it ; so that the sinner in effect challen- ges the judgment of God : — " For what can veil us from thy sight ? Distance dissolves before thy ray. And darlaiess kindles into day." — Peter. Remedy! (Ver. 13.) The death was wrought ; but God would evolve death out of life. When a vessel has all the air extracted from it and a vacuum formed, the pressure of the outside air on the surrounding surface will probably shiver it into a thousand pieces ; bixt no man can restore that vessel. The pot- IIOMILETIC COMMENTARY : GENESIS. CHAP. Ill, ter may place the' fragments in his engine, and mould out of them another vessel ; yet it is not the same. But God can. God here declares He will. The remedy followed close upon the disease — the life upon the death. Near the manchaneel, which grows in the forests of the West Indies, and which gives forth a juice of fleadly poisonous nature, grows a iig, the saj) of either of which, if ap- plied in time, is a remedy for the diseases pi'o- duced by the manchaneel. God places the (lospel of Grace alongside the sentence of Death. He provides a remedy for man " To soothe his sorrows — heal his wounds, And di'ive away his fears." Labour ! Ver. 17. Dionysius the tyrant \\as once at an entertainment given to him by the Lacedemonians, where he exjJressed some dii^gust at their black laroth. One of the number remarked that it was no wonder he (lid not relish it, since there was "no seasoning." "What seas(ming," enquired the despot? to which the prompt reply was given : "laboiu* joined with hunger." Krummacher narrates a fable of how Adam had tilled the groiuid and made himself a garden full of j)lants and trees. He rested himself with his wife and children upon the brow of a hill. An angel came and saluting them said : " You must labour to eat 1 iread in the sweat of your brow, l3ut after your toil, you rejoice in the fi'uit acquired." But Adam deplored the loss of Jehovah's nearness ; \\'hereupon the watcher rej^lied that " toil was earthly prayer, the heavenly gift of Jehovah." — " Work for some good be it ever so slowly ! Cherish some flower, be it ever so lowly ! Labour ! all labour is noble and holy ; Let thy [great deeds be a prayer to thy God." — Osgood. Human Ruin ! Ver. 17. Canning says that man is a dismantled fane — a Ijroken shrine, and that there still lingers about him some gleams of his departed glory sufficient to give an idea of what lie once was, and probably left as faint prophecy of what he will again be. You see, for example, a beautiful capital still 1 (earing some of the flowers, and some vestiges of the foliage which the sculjator's chisel had carved upon the marble. It lies on the grovmd half -buried under rank weeds and nettles ; while beside it the headless shaft of a noble column springs from its pedestal. As Guthrie asks : Would you not at once conclude that its present condition so base and mean was not its -hades of evening have wrapped these in deepening dusk. And so there are countries in which the Church has shed her light far and wide, while others remain in gloom of heathen ignorance. But as the sun before it has completed its circuit lights up every vale and hill, so the Church shall grow to her full dimensions in spite of all hindrances. It has entwined its roots through all the shadowy institutions of the elder dispensation, and stan fling tall and erect in the midst of the new, it defies — to use the sentiment of Wiseman — the whirlwind and the lightning, the draught and scorching sun. Like the prophet's vine — it will spread its branches to the uttermost parts of the earth, to feed them with the sweetest fruits of holiness. " Long as the world itself shall last. The sacred Banyan still shall spread. From clime to clime — from age to age. Its sheltering shadow shall be shed." 26 HOMILETIC COMMENTARY : EXODUS. CHAPTER V. Critical Notes. —Notwithstanding the measure of difficulty standing in the way of ascer- taining the meaning of the projjer names of Scrii^ture, the subject cannot be wisely neglected: what we do know is every now and then most striking and suggestive ; and what we do not know, and with existing apjiliances cannot learn, occasionally possesses an interest almost amounting to fascination. AVe know enough to feel intensely curious to know more. In fact, these old names have the charm of fossils — they were once living, and had a place in a living sphere of human hopes and fears, and passions and disappointments ; and by them we seem every now and then to get a glimpse into a now buried world. These glimpses come like snatches of reality, and may be of consideraljle indirect service, even where we most feel that positive knowledge eUules our grasp. In the follo-\%nng summary of the meanings (certain or probable) of the proper names of this chapter, the reader will understand the appended initials to signify as follows : — Gr, Gesenius ; F, Fiirst ; D, Davies ; M, Murphy. Where the meaning has had to be gleaned inf erentially from the author, it is enclosed in parenthetical marks " ( ) " : where the author expressly intimates a doubt as to the signification of a name, it is followed by the sign of interrogation " ? " 1. Adam]"Eed" ? G. ; "made of dust or earth," F. ; "ruddy"? but prob. "earth born," D. ; "red" (from red soil), M. — 3. Seth] "Placing," "setting," G. ; " compensation," F. ; prob. "substitute," D. ; "placed," "put," M. — 6. Enos] "Mortal, decaying man," F. ; "man," D. ; "man," "sickly," M. — 9. Cainan] "Possession" ? G. ; "a child, one begotten," F. ; "smith," or " lancer," D. ; "possessor" or "spearsman," M.— 12. Mahalaleel] "Praise of God," G., D., M. ; " pi-aise or splendour of El," F. — 15. Jared] "Descent," G., D. ; "low groimd," " water," or "marching down," F. ; "going down," M. — 18. Enoch] "Initiated," or "initiating," G. ; " teacher," " initiator," F. ; " teaching," or " initiation "? D. ; "initiation," "instruction," M. . — 21. Methuselah] "Man of a dart," G. ; "man of military arms," F. ; " missile man," D. ; "man of the missile," M— .25. Lamech] "Strong," or "young man," G. ; " overthrower " (of enemies;, "mid-man," F. ; "destroyer," D. ; "man of prayer," "youth," M. — 29. Noah] (" Eest "), G. ; " consolation," or " rest," F. ; " rest," or " comfort," D. ; " rest," M.— 33. Shem] ("Name"), G. ; "name," "renown," "height," F. ; "celebrity," D. ; "name," "fame," M- Ham] "Hot," G., M. ; "dark-coloured," "black," F. ;_" swarthy," D.— Japhet] "Widely- extending," G. ; "extender," or "spreader" ; "or "beautiful" '{ (of white races), F. ; "exten- sion," D. ; " spreading," M. " In general little reliance can be placed upon the etymological significance of these early names as given liy tlie lexicographers, whether we regard them as purely Hebrew, or as having been transfei-red from some older Shemitic tongue. In a few of them, however, there appear contrasts that can hardly be mistaken. Thus, for example, between Seth, the estaUished, the firm, and Enosh, the Kcah, the frail i^poTost mortaUs, homo), the contrast is similar to that between Cain and Abel {gain, as the promised seed, and ranii;/ or disappointment), as though the hopes of men, from generation to generation, were alternately rising and falling." — Prof. T. Leicis, in Langc's " Genesis." MAIN HOMILETICS OF THE PARAGRAPH.— Verses 1—32. Distinguished Men. History is full of distinguished men, and it is interesting- to study how they became so. There are many methods of becoming a distinguished man, and we shall notice a few as suggested by the names contained in this immortal chapter of early historj^ I. Some men are rendered distinguished by the peculiarity of the times in which they live. Adam was thus distinguished. He was the first human being to inhabit the earth, to look out upon its bright glories, and to care for its produce. He was the first hunan being to hold sweet communion with God, and to feel the rapture of holy prayer. He was iilso^ with his wife, the first human being to be led astray^ into the woful experiences of sin, by the devil. Hence Adam as the first man is invested with a most wonderful and interesting history, from the time of his coming into the world, over which he 96 HOMILETIC COMMENTARY: GENESIS. had no control. God made him, and he entered into Hfe under these unexcep- tionable circumstances. Hence his fame. Had Adam lived in these days the probabilities are that his name would have been unknown to the crowd, and unspoken by the multitude. He was not by any means a man of great genius. We are not aware that he had any extraordinary mental or moral gifts, he was commonplace in the measure of his soul. We do not read that like Cain he built a city, or that like Jabal he was the father of such as dwelt in tents, or that like Jubal he was efficient in musical arts and accomplishments, or that like Tubal Cain he was capable of numerous mechanical artifices. He was simply an ordinary man, who in different times, under less extraordinary circumstances, would not have attracted the slightest public attention, and in this respect Adam is a type of multitudes whose lives are chronicled in the world's history. They were not intrinsically great men, either in their intellectual abilities or moral sentiments. They never once in their lives had a thought so sublime that they were under the necessity of calling for pen and ink to pursue an angel clad in such bright clotliing. They were never capable of moral passion. Their lives were a stagnation, there were no great billows of impulse rolling in as from a great heart, indicative of the wild music of the soul. They were men, and that was all. You could see all they were. You could hear all they had. They were possessed of no unknown quality of being. Yet they rise to fame. Yes ! But there was nothing meritorious in their notoriety. They were renowned because they could not help it. Some men are fortunate in the accidents of their lives. They happen to be born in a certain family, at a certain time, and as a consequence they become the world's rulers and favourites. Such men should learn that a true and worthy fame is not the out- come of time or circumstance, but of earnest personal effort and achievement. It is not unlikely that the man who is born a hero may die a fool. He will be greater at his birth than at his death. At his birth wise men may come to pay liim homage, but at his death there may be none to attend his funeral. Thus we find that some are distinguished men from the mere circumstances of their advent into the world. II. That some men are rendered distinguished by their marvellous longevity. — ^We find that the men whose names are given in this list were remarkable for the length of their lives, Methuselah living to the age of nine hundred and sixty-nine years. There are multitudes of men who are remarkable for nothing else but their longevity. They had a good physical manhood, and consequently they were enabled to endure the storm of life for many years. They were men of bone and muscle rather than of thought and moral energy. They would be more useful in the army than in the church ; better soldiers than Christian workers. But we gauge men's lives by a wrong estimate. We cannot measure a man's life by the number of years he has passed in the burden and battle of the world. A long life may be lived in a very short space of time, and a number of years may be the chronicle of a brief life. Man's truest life is spent . in and measured by deeds, thoughts, sympathies, and heroic activities. A man may live a long life in one day. He has during the day been instrumental in the salvation of one soul, then in that day he has lived a short eternity. A man who writes in a year a thoughtful book, which shall instruct and culture the minds of men, lives a century in that brief space of time. The schoolmaster who teaches a boy to think, the minister who helps men to be pure and good, the gentle spirits who aid by visitation and prayer the sorrowful and tlie sick, these are the world's longest lives, these are the world's true Methuselahs. Hence we should endeavour to live well if we would live long. Immortality will consist in moral goodness rather than in the flight of ages. But society is hardly awake to this measurement of time and this computation of the years, L 97 HOMILETIC COMMENTARY: GENESIS. and hence it still continues to laud tlie man of three score years and ten, and to reckon him amongst its curiosities. Society gives fame to many men because it regards them in this light. We cannot say that such a fame is worthy of envy. Grey hairs, when found in the paths of rectitude, are worthy of all honour and respect, but he who can find no other claim upon the world's admi- ration is destitute of that which can alone win the truest homage of manlcind. III. That some men are rendered distinguished by the villainy of their moral conduct. There are many in this list whose lives are characterized by utter degeneracy. In the first verse we are told that God created man in his ova\ pure image, and then by way of contrast, and of shewing the extent of the fall of man, we have given several names by way of illustration. The image of God and the life of man is in terrible contrast. But it is well that sin is not always made known in its full extent in human history. These verses do not contain a record of the sins of which some of the men named were guilty. They sum up the life in a name. History cannot write the wickedness of men. It is too dark for the pen to sketch. It would be too awful for the world to read and contemplate. When men die it is well that the remembrance of their sins should be buried with them. Their villainies are best forgotten. But history will not altogether permit the sins of men to pass from remembrance. The annals ol crime soon allow their heroes to banish from the world's memory. But monarchs who have been despots, place-seekers who have been murderers, and the outbreaks of popular rage, are retained on the pages of history. And .these_ men owe their historic distinction to their crimes. Crime soon brings men into unenviable fame ; a fame they had better be without. IV. That some men are rendered distinguished by their ancestral line of descent. This chapter contains the line from Adam to Noah, iu which are stated some common particulars concerning all, and certain special details concerning three of them. The genealogy is traced to the tenth in descent from Adam and terminates with the flood. The scope of the chapter is to mark out the line of faith, and hope, and hohness from Adam, the first head of the human race to Noah, who became eventually the second natural head of it. And so it is, some men are only known in the line of their ancestral relationships. They are slight links in a great chain. They are feeble lights in a grand constellation. Their greatness is reflected from the toils or achievements of others who have lived before them. They catch a borrowed lustre. Such lives are the relief of history. They subdue its grandeur. They contrast with its pageantry. They_ make it approachable. If the pages of history were filled with the exploits and records of men essentially and intrinsically great, they would be unapproachable by the ordinary reader. Hence we gladly welcome, now and then in its annals, the little manhood of great ancestry, but destitute of moral force. _ V. That some men are rendered distinguished by their true and exalted piety. — We are told in this chapter, that Enoch walked with God and was not, for God took him. This is a distinction of the very truest kind, it arises from the moral purity of the soul. It is not always that the men who walk the most intimately with God are the most famous on earth. Sometimes they are per- secuted. They are often rejected by the common multitude. Some envy the beauty of their moral characters. Others mock them. But the favour of national crowds is very fickle and transient, and is not worth having. But the favour of all worthy spirits will ever be the heritage of the good. Heaven will also take notice of them, and cause its benediction to rest upon them. Good m-en are the true kings of the world, the true prophets, the great victors, and the only ones worthy of permanent fame and celebration. And when the great 98 HOMILETIC COMMENTARY: GENESIS. ones of the earth, whose jDraise has been from men, shall be forgotten, then the good shall shine as stars in the Kingdom of God for ever and ever. Then let all young men seek the distinction which cometli from above, that only is worthy their search, and alone will repay the energies of their immortal souls. Lessons: — 1. That a good old age is often the heritage of wan. 2. That noble lineage is the heritage of others. 3. That true piety may he the heritage of all. 4. That true piety has a substantial reward as well as a permanent record. I. The longevity of the antediluvian race. Here are men who lived through periods varying from eight hundred to almost a thousand years. This lonrjevity minht be explained on natural principles. These men inherited good constitutions ; they were of stalwart frames, with pure blood coursing through their veins, and every part of their organization well strung together. The varying temperatures, the fogs and malaria belonging to these western regions, so inimical to health, had no place in their land. Their diet was simple ; those intoxicating beverages and unwholesome confectionaries which come to our tables were probably unk^o^vn to them. They knew not the anxieties and competitions of the merchant. Who but God can tell how long the human body organically strong, and thus guarded, would live? Their lonr/evity zcas for special ends. It served to populate tlie world. It supplied the want of a written revelation. From the death of Adam to the call of Abraham was a period of about eleven hundred years. Diu-ing that period a large population grew, discoveries were made, great deeds were wrought, great com- munications received from God ; but there* was no historian to hand down to the children the exijeriences of their sires. Thus the longevity of man supplied the place of books. Their longevity contributed to their depravity. The fear of death somewhat restrains evil even in the worst men. Death is a useful minister. vVere the Herods, the Neros, the Napoleons to live nine hundred years, would society be better than heU ? As long as depravity is in the world, it is necessary there should be mortality. II. The poverty of human history. All that we have of the human race for upwards of a thousand years is to be found in these verses. The myriads who lived during this period sustained the same relation to each other, to God, and to the universe as we do ; and the ideas, feelings and habits common to the race were theirs. Each had a history of his own, but there is no record, the pale of oblivion is over them. They are only mentioned. There is an awfixl sadness in this. To leave the woi'ld in which we have lived and laboured, enjoyed and suffered, and to be forgotten for ever, is humbling to our vanity, and sickening to our very heart. The millions are forgotten as a dream, a few years after their death. A few by literature and art are kept in memory a little longer ; but the hour comes with them, when the last letter in their names is washed out from the sands of life by the tidal wave of time. III. The materializing: tendencies of sin. All that is recorded here of these great men, except Enoch, is that they begat sons and daughters. There is no harm in this, but there is no virtue in it. There is in it that which indicates their alliance with the lower creation, nothing to indicate their alliance with the spiritual universe and -with God. There is no spiritual act here recorded of them. It is not said that they read the meaning of some page in the volume of nature, or that they reared altars to the God of heaven. Why are these things not recorded ? Because not accomplished ? Why ? Had they not souls ? Had they not a God to worship ? Their souls were materialized. The material pleasures are the pleasures taught by the million. IV. The inevitableness of man's mortality. These men lived hundreds of years, yet it is said of each, " he died." Death may delay his work, but does not forget his mission. No money can bribe death, no power can avert his blow. " All that tread The globe, are but a handful to the tribes That slumber in its bosom." V. The blessedness of practical G-odliness. " Enoch walked with God." This expression implies an abiding consciousness of God' s presence. He "saw Him who is invisible." The Divine presence was not with him a mere dogma ; it was a living conscious fact. He felt God nearer to him than nature, nearer than any other being, the constant companion of his spirit. The language implies cordial felloicship. To walk with another implies a mutual sympathy and agreement of soid. Spiritual ptrogress. He walks, every step bearing him onward into higher truths and richer experiences. — {Homilist.) SUGGESTIVE COMMENTS ON THE VERSES. Verses 1 — 2. Providence has made The genealogy of the Church re- a sufficient register of the rise, growth, vealed by God ought to be known and and state of the Church to satisfy faith believed by men. rather than curiosity. God's will is that His Church should ^ - 99 HOMILETIC COMMENTARY: GENESIS. be propagated by generation, not by creation. The generations of the Church were ordered to be from Adam fallen, that grace might appear. The record of man's creation in God's image is necessary to be studied by man in his fall. God's blessing only makes man fruit- ful to propagate His Church. One name and nature has God given to both sexes of man, that they may learn their union in conjugal estate. Verses 3—5. The Spirit of God hath taken care to give a sufficient chronology unto the Church from the fil'St. Some distance of time may be in delaying the reforming seed of the Church, but it shall come. Sinful Adam begets his seed in his full image, sinful as himself. Grace can make a sinful seed of man to be a settled Church reformer. Providence gave large progenies, and long time, to the first fathers. The Spirit has ■willingly silenced the history of all the first times but of the Church. God's pleasure has been to give the world a full witness of his creation. Enoch, one of the World's Great Teachers. Verse 22—24. (Compare Gen. v. 22—24 ; Hebrews xi. 5 ; and Jude 14, 15.) There are three very strange things that strike us in con- nection with the history of Enoch. It is Strange that so little is said about Jdm. The verses we have read comprehend all our reli- able knowledge of him. It is true that there is a book called by his name — a book which, al&ough perhaps as ancient as the Epistles, is evidently apocryphal, and therefore not to be trusted. Reference is also made to him in Ecclesiasticus, a book which, although bound up in some of our Bibles, h,\s no right to a place in canonical writings. One might have expected that a man who lived so many years as he did, lived a life so divine and useful, would have had an ampler history in the Book of God. Another thing that sti-ikes us as strange in this man's history is tlic compara- tive shortness of his stay on earth. It is true that he was here thi-ee hundred and sixty-five years, a period which, although commanding a space equal to ten of oiu- generations, was not lOQ so much as half of the age of- many of his con- temporaries. We should have thought that he would have lived longer than the wicked around him. Another thing that strikes us as strange in this man's history is the manifest singularity of the life he lived, I. He taug-ht the -wrorld by his life. 1. " He ivalked with God." 2. " He had the tes- timony that he 2:)leased God." How this testi- mony came to him we are not told. It is not necessary to suppose that it came in any mira- culous way. It was the testimony of his conscience. How blessed such consciousness. Such a life as his was indeed a teaching life. As the load-star seems to beam more brilliantly in the fii-mament, the darker grows the clouds that float about it, so Enoch's life must have been a luminous power in his age of black depravity. There is no teaching like life teaching. All mere verbal and professional teaching is as the tinkling cymbal to this true trump of God. It is the most intelligible teaching. Men reason against your Paleys, ■ but they can't reason against a good life. It is the most constant teaching. Letter and logic teaching is only occasional. But life teaching is constant. Its light streams through all the acts and events of every day life. It is not the brooldet that rattles after the shower, and is silent in the drought, but it is the perennial river rolling in all seasons, skirting its pathway with life and beauty, and reflect- ing on its bosom the heavens of God. II. He taught the world by his trans- lation. " lie was not." The expression, " was not found," suggests that he was missed and sought for. Such a man would be missed. No doubt his age knew him well. How he was taken to heaven we know not. We learn — 1. I'hat death is not a necessity of Ituman nature. He did not see death. There are those who say that men are made to die ; that, like all organized bodies, their dissolution is inevitable ; that death wdth them, as with all animal existence, is a law of natvire. Hence they say that the doctrine that men die be- cause of sin is a mere theological fiction. . It is also said that God intended men to die, other- wise He would not have allowed them to multiply so rapidly without giving them a world immeasurably larger than this. The translation of Enoch is an answer to all this. It shows that if death is the law of man's nature, God is stronger than law, and can annul it at His pleasui-e. If the earth can only support a limited number of men, God could have taken a thousand generations in the same way. 2. That there is a sphere of human existence beyond this. Perhaps the men in those antediluvian times had lost all ideas of a future state of being. The translation of Enoch would reveal another sf)here of life to them. 3. That there is a God in the universe who approves of goodness. 4. That the master- ing 0/ sin is the way to a grand destiny. Just as a man overcomes sin, and walks closely with his Maker, he gets translated. HO MI LET 10 COMMENTARY: GENESIS. CHAP. V. m. He taught the world by His preach- ■ing". Jude gives a specimen of his preaching, and it includes three things : — 1. The advent of the Judge. 2. The gathering of the saints. 3. The conversion of sinners. — [Homilist.) The Heavenly Walk. I. That it may be pursued notwith- standing^ the prevalency of sin around. ■The age in which Enoch lived was, probaloly, the darkest the world has €ver known. It had wandered from God in thought, in purpose, in worship, and in life. It was altogether degene- rate. We have a Divine description of it. 1. Lust was made the basis of onarriage. " And the sons of God saw the daughters of men that thej^ were fair ; and they took them wives of all which they chose." 2. The longevity of jnan 2vas p)'od active of sin. "And the Lord said, my spirit shall not always strive with man, for that he also is flesh : yet his days shall be a hundred and twenty years." 3. Violence was 'prevalent amongst men. " There were giants in the earth in those days." " And God saw that the wickedness of man was great in the earth, and that every imagi- nation of the thoughts of his heart was only evil continually." This is God s description of the age in which Enoch was called to live. He was one star amid the darkness. He was one ray of light in the terrible storm of evil. He was one flower in that neg- lected garden. He was an oasis in the desert of wickedness. His life was in sublime contrast to all around him. He was the prophet of the age. He was the guide of the age. He was the benefactor of the age. This shows the intrinsic force of a godly spirit, in that it can repel the sin bj^ which it is surrounded, and keep its own conscience from defilement. This shows three things: — (1.) That man can he good notwithstanding the natural depravity of his heart. (2.)" Notwithstanding the wickedness of his comjyanions. Man is not the creature of circumstances. He need not commit sin because he is surrounded by it. He can repel it in the home — in the workshop — what- ever may be the disadvantages of his condition His surroundings are no excuse for evil doing. The soul can rise above them into the heavenly path of fellowship with God. (3.) That man can he good notwithstanding the difficulty of the Christian life. It is not an easy thing to be a Christian. It is not natural for man to be good. Goodness is a conflict. Straight is the gate and narrow is the way that leads into the paths of moral rectitude. But this need not impede the spiritual progress of the soul in the ways of God, even in the most degenerate times. The darkness calls for light, and wicked- ness needs piety in its midst, if only to keej) it from utter ruin, and to pray for its reformation. II. That it may be pursued in the very prime of busy manhood. The life of Enoch was a comparatively busy one ; he died in the prime of manhood. And yet at this period he was cele- brated for his moral goodness. Some people have an idea that piety is all very well for little children, for women who are comparatively unoccupied, and for the aged ; but they intimate that for men in the prime of life, in the midst of business, and who are thus in severe competition with the world, that it is an absurdity and an impossibility. These men hope soon to amass a for- tune and retire from active life, and then they will commence the period of devotion. Who can estimate the folly and the moral wrong of such an idea ? Piety is good for the most active business man. It will enrich his soul. It will sooth his care. It will quiet his anxiety. It will refresh his soul. It will give him the guidance of a Divine Father. Men can be honest in business. Multitudes are. They prosper the best. If the age is sinful, it likes to do business with a reliable man. Let the busineas men of England seek to enter upon the heavenly walk so gladly enjoyed by Enoch. III. That it may be pursued in the very midst of domestic anxiety and care. " And Enoch walked with God after he begat Methuselah three hundred 101 HOMILETIO COMMENTARY: GENESIS. years, and begat sons and daughters." He was not the mere creature of pas- sion. He was not materiaHstic in his ideas. He walked with God amidst his family enjoyments, duties, and anxieties. Many people have lost their religion through the increase of domestic cares. But a godly soul can walk with God in family life, and take all its offspring in the same holy path. Enoch would instruct his children in the right way. He would pray for them. He would commend them to his Divine Friend. Happy the home where such a godly j)arent is at its head. IV. That it may be pursued into the very portals of heaven and eternal bliss. Enoch walked with God, and one day walked right into heaven with Him. Heaven is but the continuation of the holy wallc of earth. Going to heaven does not imply a cessation in the walk of moral goodness. With the good man life on earth naturally breaks into the glory of the skies. Some people imagine that heaven will con- sist in a miraculoiis change wrought upon the soul whereby it will enter into some grand, inexplicable sphere of being. No : Heaven is the soul's walk with God on earth, rendered closer and more spiritual by the condi- tions of the new life above. The soul's walk with God is a progress to eternal light. Let our prayer be — " O for a closer walk with God, A calm and heavenly frame ; A light to shine upon the road That leads me to the Lamb !" Enoch : Accounting foe Men's Dis- appearance EROM THE Earth. " God took him," I. We sliould take an interest in^ the destiny of men. II. We should recosfnize the hand of God in theremoval of men III. We should believe in the particularity of God's oversight of men. When God takes a good man — (1.) He takes that man to a higher blessing. (2.) He will fill that man's place as a Christian worker upon earth. (3.) He trains survivora towards self-reliance and emulous work. Or, thvLS : 1. God took him — the assertion of a sovereign right. 2. God took him — an illustration of Divine regard. 3. God took him — an assurance of eternal blessedness. 4. God took him — a pledge that all like him will be associated. {City Temple.) God of his own will hath chosen some eminent witness to bear out His name to all ages — Enoch, Elijah. Eminent piety becomes those who are God's chosen witnesses in a dark age. Men who walk with God must dis- cover Him to others. God will take and crown those souls that walk with Him. The advantages of walldng with God : 1. The best security. 2. The purest happiness. 3. It will secure eternal hfe. Verse 25 — 27. The longest life on earth : — It will not give perfection. 2. It will yield to change. 3. It may yield to sin. 4. It must die. Verse 28 — 31 . Outward names may be the same to the righteous and the wicked. Chapter iv. 18. Compare V. 28. God has set times for eminent re- freshing to His church. The first times before the flood had real and typical discoveries of God's rest in Christ. God makes the names of his seed prophetical of the peace of His church. Verse 32. A stated and full time of warning does God vouchsafe to men of His requirements. It is a blessing upon the holiest to have families. 102 EOMILETIG COMMENTARY : GENESIS. CHAP. V. ILLUSTRATIONS TO CHAPTER V. KEV. WM. ADAJVISOK Adam! Ver. 1. The Apocalj'pse of Moses is a mythical narrative of the sickness and death of Adam and Eve. In it Adam is represented on his expulsion as petitioning the seraphim to allow him to carry away some of the perfume of Paradise. The boon is granted, and Adam takes that aroma of Eden which afterwards became the saci-ificial incense. It also narrates how Adam sent his son Seth to go and fetch the oil of consolation, which flows from the Tree of Life in Paradise — and how this favour was refused him because he was appointed unto death. " Yes, I must die — I feel that I must die ; And though to me has life been dark and dreary, Yet do I feel my soul recoil ^^-ithin me As I contemplate the dim gvilf of death." — White. Adam's Death! Ver. 5. Tradition has invented an account of the last scene. Scarcely had he breathed his last than his soul was carried away by angels, and his body borne into Eden — there to await the resurrection. The death of him, who was created for eternal life, and was not to die, produces a deep tremor of awe throughout the universe. The earth refuses to receive his body — the sun and moon cover themselves with a veil — and wonders are wrought far and wide ; all of which accoimts are no doubt as deserving of Christian credence as are the startling phantoms of heathen prodigy or Roman calendar. Seth is repre- sented as stating that Adam was buried by him in the " Cave of Treasiu-es " — along -with the incense and myrrh from Paradise — to which cave came in after times the magi to obtain the frankincense and myrrh which were brought to the Infant Saviour. Godless Grey-hairs! Ver. 9. There is not a more repulsive spectacle than an old man who will not forsake the world, which has already forsaken him. As Spurgeon so wittily and weightily says, of all fools, a fool with a grey head is the worst fool anywhere. With one foot in the grave, and another foot on a sandy foundation, of him it may be asked : A few more nights, and where art thou ? " What folly can be ranker ? Like our shadows Our ^vishes lengthen as our sun declines : No wish should loiter then this side the grave." — Young. Despots! Ver. 9. In pictured stone we see traces which speak of perfectly-organized, strong and beautiful life, and a record there also of imperfection and deformity ; as in the records of the Bible are traces not only of those who excel in virtue, but of those who made a strong impression on their age through the magnitude of their vileness. Among such are those mentioned in this chapter. But " Think'st thou there is no tyranny but that Of blood and chains? The despotism of vice, The wealaiess and the wickedness of luxury." — Byron. Adam to Noah ! Ver. 9. The golden age was the first period of history in which truth — right — innocence and happiness universally prevailed. There wei'e no instruments of war, and the earth brought forth her fruits spon- taneously. Spring was perpetual — flowers gi-ew \\]} spontaneously — the rivers flowed -with milk and wine, and honey di-opped from the boughs of the oak. Then came the silver age — ^then the savage brazen age — then the mur- derous kon age, followed by the flood of Deucalion — while "Faith fled, and piety. in exile mourned : And Justice, here opprest, to heaven returned." — Dryden. Ancestry! Ver. 10. King James I., in his progress in England, was entertained at Lumley Castle, the seat of the Earl of Scar- borough. A relative of the noble earl was very proud in showing and explaining to his Majesty an immensely large genealogical line of the family. The pedigree he carried back rather farther than the greatest strength of credulity would allow, whereupon the witty Monarch quietly remarked that "he did not know befoi-e that Adam's name was Lumley." " Of all the wonders which the eventful life Of man presents — Not one so strange appears as this alone, That man is proud of what is not his own." — More. Memorials! Ver. 14. When we explore the caverns of Egypt we come upon the sculptm-ed forms of ape and ibis. These serve to illustrate the shapes and idolatries of human conceits. They speak to us in language more powei-ful than the most minute details of history. And so, when we examine the vaiilts of pre-Noachic man, we come upon the names of successive generations which suffice to exem- plify to us life-history of that era. They testify with more power and fulness than if there were a thousand roUs inscribed with their deeds and thoughts. 103 HOMILETIO COMMENTARY : GENESIS. " Those strong records, Those deathless monuments alone shall show What, and how great, the Koman Empire was." — May. Rivers! Ver. 17. Life bears us on like the stream of a mighty river. Ovlt boat glides down the narrow channel, through the playful murmuring of the little brook, and the winding of its grassy borders. The trees shake their blossoms over om- young heads, and the flowers on the brink seem to offer themselves to o\vc young hands ; we are hapj^y in the hope, and grasp eagerly at the beauties around us — but the stream hiirries on, and still our hands are empty. Oiu- course in youth and manhood is along a wider flood, amid objects more striking and magnificent. We are animated at the moving pictures of enjoyment and industry passing us — we are excited at some short-lived disappointment. " It may be that the breath of love. Some leaves on its swift tide driven. Which, passing from the shores above. Have floated down from heaven." — Bell. The stream bears us on, and our joys and grief are alike left behind us. We may be shipwrecked; we cannot be delayed. Whether rough or smooth, the river hastens to its home, till the tossLQg of the waves is beneath our feet, and the land lessens from our eyes, and floods are lifted around us, and we take our leave of earth and its inhabitants until of our further voyage there is no witness but the Infinite and Eternal. — (Heber.) Antiquity! Ver. 20. Wandering during a bright autumnal afternoon over one of the loftiest chalk cliffdowns in our island, and often looldng out over the great far-stretching ocean that rolled up in monotonous mm-murs to the foot of the j)recipitous white rock walls, on the top of which he then stood, Mr. Leifchild was deeply impressed with a feeling of the limitations of all human knowledge. DoAvn below, some 800 feet under him, and for many miles before him was the vast unsounded sea. High up above that was the lofty, in- accessible sky. Immediately beneath his feet were solid layers upon layers of accumulated and piled-up chalk. He beheld the sea and sky under a full simshine, but he knew nothing absolutely of what was in them — of what was below them — of what was above them. Even of the visible and sea-derived rock imdemeath, he knew little more than that it was the white sepulchre of countless centm-ies — the mighty monument of historic ages — the dead deposit of once boundlessly swarming life. So may we stand in regard to the generations of men re- corded in Gen. 5. We see around and above them ; but we cannot see what is in them. Full iDlazing light is over all, but light is not in aU. " When fain to learn we lean into the dark, And grope to feel the floor of the abyss." — Ingdoiu. 104 Faith.- vision I Ver. 24. Birds have an extra- ordinary power of changing the focus of the lens of their eye, at will and instantly. By this means they are enabled to perceive distant objects invisible to human gaze, as if just under their beaks. The optician cannot give you an eye-glass to distingmsh with equal clearness near objects and remote. Yet birds possess this power. And so the Christian possesses this twofold spiritual vision. The prophet Enoch — without increasing or diminishing — was able to cause the faith of his soul to change instantly the globular form of the crystalline lens, and thus augment the power of refraction. Looking at will and instantly, he could see the sins near at hand, and yet behold the grand solemnities of the last assize far off. " Erom Adam to his youngest heir, Not one shall 'scape that muster-roll j Each, as if he alone were there, Shall stand, and win or lose his soul." — Montgomery. mmortality! Ver. 24. All heathen na- tions have believed in the immortality of the soul. The Greeks and Romans had their Hades — their Elysian fields — their infernal regions ; but these, as MacmiLlan remarks, were only ghost worlds, inhabited by the shades of the dei^arted. They felt that the dust could not be the end of him who has been privileged to walk with God among the trees of the garden, and to hold communion with the Divine in the thoughts that breathe and words that burn in all the magnificence of Nature's creation. " Thus man Was made upright, immortal made, and crowned The king of all."— Po«o^•, Wickedness! Ver. 22. There was never a ray of starlight in the Mammoth Cave of Kentucky — only the red glare of torches ever lights its walls. So there were many men in the era from Adam to Noah whose minds were all underground, and unlighted save by the torches of selfishness and passion. " Meanwhile the earth increased in wickedness, And hasted daily to fill up her cup." —PolloTc. Family! Ver. 22. The religious father may be regarded in his family as the keystone to the arch of a building which binds and holds all the parts of the edifice together. If this keystone be removed, the fabric will tumble to the grotmd, and all its parts be separated from each other. Or, he is to his famOy as the good shepherd, under whose protection and care the flock may go in and out, and find pasture ; but when the shepherd is smitten, the sheep will be scattered. Yet " His hand who rent shall bind again, With firmer links, thy broken chain, To be complete for ever." • — Fitzartliur. - EOMILETIC COMMENTARY: GENESIS. chap. v. Holy Walk I Ver. 24. The Emperor of whereupon the veteran monarch, drawing him- Germany was one day visiting one of the public self up to his full stature, enquired : "To what schools of Prussia ; and, being desirous of per- kingdom do I belong ? " To his pleased sur- sonally testing the intelligence of the children, prise, a voice immediately shouted : " To the he held up a stone, and enquired to what kingdom of heaven." True indeed of the "kingdom" it belonged. Having received the aged champion of the Kingdom of Christ on reply that it was a member of the mineral earth ; would that it could be said of every kingdom, he held up a little flower, and re- child of man : "To the kingdom of heaven ! " peated the question to what kingdom it rightly This is secured by " walking with God ; " and belonged. The prompt response was given u Though small the seedHng, from it gi-ows that It was classed m the vegetable kingdom ; Heaven's boundless bUss."— /miZso/!. CHAPTER VI. Critical Notes. — 2. Sons of God.] — That these were angels is a view which, it is well- known, has been held from ancient times, both by Jews and Christians. Of the latter class may be named Justin and TertuUian among the ancients, and Luther, Stier, Baumgarten, Kurtz and Delitzsch among the moderns. Notmthstanding the weight of these names, we must, va. preference, stand with those who decidedly oppose this interpretation ; and this, for the following, among other reasons. (1.) We need not leave the human family to find these " sons of God," having already a basis for this noble title in the spiritual nearness of the Sethites to God (cf. Deut. xiv. 1 ; xxxii. 5 ; Ps. Ixxiii. 15 ; Pro. xiv. 26 ; Luke iii. 38.) (2.) We interrupt the "genesis" of the book, if we go farther than man : it is, physically, a pure human development so far. (3.) We set aside the naixiral generators of the .race, the fathers — to make way for angels and women ! (4.) We destroy the representative nature of this apostacy, putting- it out of relation to those named in Nvun. xxv., Jud. iii., 1 Kings xi., xvi., Kev. ii. (5.) The story no longer serves for "our admonition " 1 Cor. x. 6.) It gratuitously imports what, with our present light, we must call a monstrosity (Matt. xxii. 30). That, in certain places (Job i. xxxviii.) angels are termed " sons of God," simply shows how extended the divine family ia (cf. Eph. iii. 15, ua-aa, Tracrptx, " every family," or better perhaps, " an entire family "). 3. Strive with.] Or, " judge in ;" or " plead with :" " rule over" (Flirst, Davies) ; " be humbled in" (Gesenius); "remain, dwell in" (Sept., Vulg., Arabic, etc.) — They also are flesh.] Some render : " In their erring : they are flesh." — 14. Gopher wood.] Probably, "cypress" (Conant, Davies); "pitch-trees, resinous trees" (Gesenius); "a hard, strong tree, precise kind unknown" (Eiirst). — 18. Establish,] Or, " set up again," " restore," as in Amos ix. 11 ; cf. 1 Pet. iv. 19. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 1—8. A Degenerate World. Sin does not take long to spread. A few ages ago and it only existed in one or two hearts ; but now it is almost universal in its prevalence. _ A little while ago the world was new and pure, dwelling in joy ; now it is old in sin, contanii- nated by wickedness, and frowning with woe. There is a terrible contagion in moral evil. It soon spreads from the individual to the community, from the centre to the circumference of social life. 1. The organic unity of^ society is favourable to the spi'ead of moral evil. The domestic life of man affords great opportunity for the progress of either good or evil. If an evil disposition, or a wicked habit gains possession of one member of the family, it is very likely to influence the rest. This intimate community of daily life renders the inmates of the household potent in influences which shall form the character and destiny of each other. The family bond is intimate, and sensitive, and one touch of good or evil passes forcefully through it into the human soul. And in common society itself there are many and varied connections which are fraught with potent influences to the mind and heart of man. The master influences his servant ; the manager influences those under his control ; and the casual_ inter- course of daily life is influential in determining the moral character of multitudes. Hence a message flashed on the wires of our domestic and social being, reaches 105 HOMILETIO COMMENTARY: GENESIS. to known and unknown destinies. The words we speak to-day, may to-morrow determine the mental and spiritual condition of many people. Hence the conditions of our social existence are favourable to the dire contagion of evil. 2. The native willingness of the human soul to do evil is favourable to the con- tagion of moral wrong. Seldom do men need to be reasoned into the evil pursuits of conduct, and if they do, a fallacious argument is sufficient to convince them. They do not even require to be solicited or invited to the wrong, they are willing, nay, eager, to find companions who will join them in their carnal pleasures. The unregenerate soul goes in quest of evil, and will work it greedily. It has a native tendency to sin. Hence we are not surprised to find the world rioting in moral wrong, when it is utterly destitute of that love to God, which, alone can keep it right. We have here the sad picture of a degenerate world : — I. It is a world in which marriage is abused. " And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair ; and they took them wives of all which they chose." Thus we find that the longevity of men in those ages was productive of evil. Then one sinful life would extend much longer than at present, and consequently gave a greater encouragement and a more misleading example to wrong doers. 'Hie fear of death was largely removed, and men pursued their wicked pleasures without dread of the grave. 1. We find that marriage ivas commenced 07i a ivrong principle. There has been a very long discussion as to the meaning of the phrases here used "the sons of God " and " the daughters of men." The former have been regarded as the sons of princes, of angels, and of Sethites or godly men ; and the latter as people of the lower orders of mankind generally, and of the Cainites, or of the rest of mankind as contrasted with the godly. It is clear that angels cannot be intended by " the sous of God " in this context, as they do not marry, nor are they given in marriage. It is evident that men were punished for the crime, as the earth and not heaven was deluged by water ; we may therefore conclude, that man was the guilty party. Besides, the angels fell long before these ages, probably prior to the creation of the terrestrial globe. Also men, and not angels, were subject to the strivings of the Holy Spirit, hence we conclude that they were alone in their guilt. It is altogether ^vrong for the so7is of God to many the daughters of men. True, in the first instance, the useful arts, and the embellishments of social life, began to flourish in the house of Cain. Agri- culture, commerce, music, and poetry, were cultivated among his descendants. Were the children of Seth to forego the benefit of participating in these advantages thus introduced into the social system ? Certainly not. As the children of God they were at liberty to prosecute any laudable undertakings in this direction, but could they not have done this without unholy alliances ? It is better to give up the refinements of the world than to abandon good moral character in the effort to attain them. There can be no valid excuse for an alliance in marriage between the church and the world. The church should never ally itself in matrimony with the world. What sympathy can the morally pure and good have with the morally unholy. Summer cannot ally itself to winter. Genius cannot ally itself to ignorance. Life cannot ally itself to death. Neither ought the morally light in the Lord to ally themselves with the morally dark in Satan. Be not unequally yoked with unbelievers, is an injunction the church needs to remember. We find also that physical beauty ivas made the basis of the matrimonial selection. " The sons of God saw the daughters of men that they were fair." Thus passion was the basis of the matrimonial life of the age. A man cannot be actuated by a meaner motive than this in seeking a wife. He needs mental intercourse and moral elevation and sympathy from her 106 EOMILETW COMMENTARY: GENESIS. chap. vi. who is to be the companion of his life, and these are not always associated with physical beauty, nor will physical beauty compensate for their absence. The beauty of the face will soon fade. The moral beauty of the soul is untarnished by time, is rendered more lovely by the flight of years. It will be sought by the true man, who will care more for womanly excellence than for artistic beauty. Much of the moral pollution of the age in which ive live is due to unhallowed and injudicious marriages. Many people are united in wedlock before they reach manhood and womanhood, and often have to struggle through life with a poverty sadly conducive to crime. They sink beneath the social wave, and perhaps never rise to true enjoyment. If the young people of the land would make more thoughtful and hallowed marriages, seeking partners of pious conviction, of genial spirit, of cultivated thought, and of thrifty habit, the pauperism, the business of our criminal law courts, and the debasing influences of society would be almost entirely swept away. The conjugal alliances of men largely determine the moral character of a community. 2. We find that the marriage bond teas violated by impuritij. Here is the evil of promiscuous intermarriage without regard to spiritual character. The first inlet of sin prepares the way for the flood-gates of iniquity. It would seem that the men of those days had as many wives as their passion desired ; they took them wives of all which they chose. When a nation loses the purity of its domestic life, its national glory will soon -depart. The divorce court is a true but sad index to the worth of our national character. .Under these conditions of home life it is easy to imagine the speedy prevalence of sin recorded in these verses. Parents and not legislators are the true guardians of the world's moral purity. II. It is a world in which violence prevails. — " There were giants in the earth in those days ; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown." 1. Men of physical strength hecame the rulers of the people. These giants were men of great physical energy, they were i^robably Cainites, and were much more violent than the Sons of God, and their descendants. Hence the warrior was the ruler of the age. Mere brute force, rather than legal right, or moral fitness, was the qualification for rulership. We have but little insight given in the inspired record, into the principles and method of government which prevailed in these early ages of the world, but it is probable that God himself was recognized as the true Governor of men ; to Him offerings were brought, and to Him obedience ought to have been rendered. Hence we find that the strong men of the times in their self-imposed authority, were in direct rebellion to Jehovah. Surely we cannot imagine a more degenerate and lamentable condition of things than this, when all the foremost men of the day were in antagonism to the Supreme Ruler of the universe. But the people who seek to dethrone the Divine authority will speedily work their own ruin ; nor was this an exception to the rule, and the destructive deluge shows how utterly impotent physical strength is in any contention with God. 2. Men of physical strength were the popular favourites of the day. They were men of fame. Fame was not during these ages achieved by rectorial equity and moral purity of character, but by deeds of daring and of blood. These giants were proud and haughty. They were impious. The offspring of these unholy marriages were the rulers of the advancing age, and their wicked training would well prepare them to perpetuate the violence and villainy of their fathers 3. Men of physical strength ivere the terror of the day. _ They had no regard to the rights of the poor ; the weak were despised and injured ; the good, if any were to be found, were persecuted ; legal rectitude was unheeded by them. Force was the supreme law of the age. It was indeed a reign of terror. Multitudes would wish it at an end. Force is the very essence of sin. Sm 107 HOMILETIC COMMENTARY: GENESIS. always brings nations into anarchy. A violent government is a sure guarantee for the spread of moral defilement. III. It is a world in which spiritual influences are rejected. " And the Lord said, My Spirit shall not always strive witli man, for that he also is flesh : yet his days shall be an hundred and twenty years." 1. This degenerate world had not been entirely left to its own inclination. The world had not been entirely given up to the impurity of its domestic life, to the brutality of its violent measures, without the deep convictions of heaven being given, which were calculated to restrain its sin. It is not the economy of heaven to leave wicked- ness to itself until it plunges itself into its own hell. God mercifully endeavours to cleanse the impurity, and to subdue the violence of evil by the conviction and restraining influences of His Holy Spirit. Hence the augmented guilt and doom of the persistent wrong-doer. What would be the moral condition of the world without this corrective ministry, no human mind could conceive. God was indeed merciful to the apostate race in thus sending His Spirit to irradiate the darkened mind, to expostulate with the conscience of the violent, to prompt and strengthen holy resolve, and to bring back the heart of the world to Himself. But, alas ! this glad result was not attained. The flesh prevailed. Life is a constant struggle between these two forces, the flesh of man and the Spirit of God, and but too often the issi:e is that of the degenerate times of which we write. 2. The degenerate ivorld rejected the holy influences of heaven. The domestic impurity of the age did not yield to His holy touch. The giants of the age resisted the proper control he would put upon their violent energies. The age rejected the Spirit of God. Its individuals sought Him not. This is an awful possibility. Man is a free agent. He caimot be forced into compliance with rectitude. He mustjDe a consenting party. The age that rejects the Spirit of God is truly in a degenerate and hopeless condition. It has no light to relieve its darkness. How many historic ages since these primitive times have been characterized by an utter absence of spiritual impulse and energy. They have been Godless. They have witnessed a strange growth of moral evil in the nations. 3. The degenerate world was in danger of losing the holy and correcting influences of heaven. " And the Lord said. My Spirit shall not always strive with man." Heaven can afford to let the impure and violent men alone, because such will speedily achieve their o^vn ruin. The violence of earth cannot injure the inhabitants of the heavens. It is only restrained for the good of man. If it is finally unrestrained, the Holy Spirit wall leave the rebellious age to itself, until its impurity and violence shall be washed out and subdued by a great flood of waters. Irreparable punishment certainly follows the withdrawal of holy influences from the soul of man. It is a token of human obstinacy, and of the Divine displeasure. Our constant prayer should be, " Take not Thy Holy Spirit from me." IV. It is a world under the immediate inspection of God. " And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 1. Thus God saw the wickedness of this ancient ivorld. All the impurity and evil of this ancient world was passing day by day under the eye of God. And not merely did He behold its outward phases, but also its inward ; He not merely saw the violence with which the earth was filled, but also the moral evil with which the heart was polluted. He saw the imagination of the thought of the heart. He sees the fountain of sin. What a sight it must have been for the infinite purity to behold ! God seeth the heart of man. If purity does not reign in the thought and soul of man, however excellent he may be otherwise, he is destitute of the first principle of good. Men only read the world's newspaper. God reads the 108 HOMILETIC COMMENTARY: GENESIS. chap vr. world's heart. A solemn thought. Should calm the passion of the world. 2. Thus God repented that He had made man. The scripture is frank and unreserved, some men would say, imprudent or regardless of misconstruction in its statements of truth. Repentance ascribed to the Lord, seems to imply wavering or change of purpose in the eternal self-existent. But the sublime dictate of the inspired word is " God is not a man," &c. (Num. xxiii. 19). In sooth, every act here recorded, the observation, the resolve, the exception, seems equally with the repentance to jar with the unchangeableness of God. To go to the root of the matter, every act of the divine \vill, of creative power, or of interference with the order of nature, seems at variance with inflexibility of purpose. But, in the first place, man has a finite mind and a limited sphere of observation, and therefore is not able to conceive or express thoughts or acts exactly as they are in God, but only as they are in himself. Secondly, God is a spirit, and therefore has the attributes of personality, freedom, and holiness ; and the passage before us is designed to set forth these in all the reality of their action, and therefore to distinguish the freedom of the eternal mind from the fatalism of inert matter. Hence, thirdly, these statements represent real processes of the Divine Spirit, analogous at least to those of the human. And, lastly, to verify this representation, it is not necessary that we should be able to comprehend or construe to ourselves in all its practical detail that sublime harmony which subsists between the liberty and the immutability of God. That change of state, which is essential to will, liberty, and activity, may be, for aught we know, and from what we know must be, in profound unison with the eternity of the Divine purpose. (Dr. Murphy.) This expression clearly shews the abhorrence with which God regarded the sins of the primitive but de- generate world, and was the prelude of impending doom. 3. Thus God was grieved that he had made man. V. It is a world threatened with destruction by God. The resolve is now formed to sweep away man from the face of the earth. Hitherto men had died ; now they are to be drowned. This will be a standing monument of the wrath of God against sin to all future ages. 1. This threat ivas retributive. 2. This threat ivas comprehensive. It included " man and beast and the creeping thino-, and the fowls of the air." Man is the head of creation, and hence all below him is included in his doom. If the head is stricken from the human body all the members become dead. So in creation. These inferior creatures of the universe are not moral, and therefore the violent termination of their life is not penal. 3. This threat ivas mingled tvith mercy. Many years were to elapse before its occuri-ence, hence every opportunity would be given to prepare for it. We do not read that the degenerate world sought its removal ; it would rather seem that they did not believe it would be executed. Such is the unbelief, folly, and hardihood of the sinner. Lessons : — 1. To sanctify a long life by true piety lest it become a means of impurity. 2. To avoid unhallowed alliances. 3, To coincide with the convictions of the Spirit of God. SUGGESTIVE COMMENTS ON THE VERSES. Verses 1 — 2. The worst of women Sons of God different to the daughters may be characterized by outward of men : — 1. In disposition. 2. In beauty. ^ profession. 3. In moral character. Large increase of population is 4. In eternal destiny, often associated with moral corrup- Eminent Sons of God by profession tio^- may be influenced by the lust of the Corrupt women are great snares to eye, then they become : — 1. Corrupt, the church. 2. Debased. 3. Violent. 4. Rebellious. 109 HOMILETIO COMMENTARY: GENESIS. The lust of the eye disposeth to all sensuality and adultery. A numerous offspring is no sure sign of God's special favour. Beauty is a dangerous bait, and lust is sharp sighted. It is not safe gazing on a fair woman. How many have died of the wound in the eye ! No one means hath so enriched hell as beautiful faces. Take heed our eyes be not windows of wickedness and loopholes of lust [ Trajojo]. Let the church be aware of being entangled with the world. The so- ciety of the men of the world may have many advantages to hold out. Their daughters may be fair, they may have the power and policy of earth at their disposal, and they may excel in the arts of life, and in its busy com- merce ; and on all these grounds may be built many a specious reason for cultivating intercourse with them. There are these three modes of alli- ance with the ungodly, in family in- tercourse, in self defence and oijposition to a common foe, and in the transac- tion of the common business of life, to which, in that early time, the family of Seth might be tempted ; and they are the very snares into which God's people are ever apt to fall. In these three ways they are continually led to make concessions tending to worldly con- formity, and to compromise their high standing and their holy testimon)^, on the side of the Lord and of His truth \^Dr. CandUsh.^ The mingling of that which is of God with that which is of man, is a special form of evil, and a very effectual engine, in Satan's hand, for marring the testimony of Christ on earth. Tliis mingling may frequently wear the appearance of something very de- sirable ; it may often look like a wider promulgation of that which is of God. Such is not the divine method of pro- mulgating with, or of advancing the interests of those, who ouglit to occupy the place of witnesses for Him on the earth. Separation from all evil is God's principle ; and this principle can never be infringed without serious damage to the truth [C.H.M,^ 110 Verse 3. I. That the Spirit of God does exert an influence on man for the purpose of securing: his best interest. Notice — 1. That this spiritual influence is universal. No doubt respecting its possibility. He who made man can influence him. 2. That this spiritual influence is essential to the production of good. Human nature is depraved, and therefore in- capable of itself of producing anything good. As every drop of rain which falls from the clouds, and every sj^ring that issues from the rocky mountains, comes from the mighty oceans ; as the light which makes every planet and satellite gleam in the dark void of space comes from the sun ; so does all good in man proceed from the Spirit of God. 3. That this spiritual iniiucnce is, in every case, limited by the condi- tions of man''s free agency. Nothing compulsory in its nature. If religion be virtue, man in becoming religious must act from choice and not from necessity. 4. That this spiritual in- fluence is effective in proportion to the adaptation of the means by tvhieh it acts upon men's minds. Nature. Providence. Chiefly the gospel. II. That the Spirit of God may cease to influence m.en for good. This proved by facts. Saul (1 Sam. xxviii. 15) ; Belshazzar (Dan. V.) ; Jews in time of Jeremiah (Jer. XV. 1). III. That the Spirit of God ceases to influence man for good because of man's continued rebellion. " For that he also is flesh." The word " flesh " is often iised in Scripture to denote the sinfulness of man. This ceasing to strive may not be the result of a positive act of withdrawal of heavenly in- fluences, so much as that of the law of nature which determines that the momentum of any moving body is diminished by constant resist- ance. In the moral universe, as well as in the physical, this law operates. IV. That the benevolence of God is mani- fested in the manner in which spiritual influences are withdra^wxi from man. "Yet his days shall be an hundi'ed and twenty years." 1. The xcithelrawal never happens till after a 'long period of existence. 2. It never happens suddenly, but gradually. 3. It never happens ivithout sufficient warning. — {Evan Lewis in Homilist.) I. A wonderful fact implied. The Holy Spirit shines with man. 1. Remarlcable Power. Man can refuse to obey the Creator. 2. A mazing ilivine condescension. 3. Astonishing human obduracy. 4. A merciful reason. Why not abandon man. Love of God. 5. The benevolent purpose. That man may forsake sin. 6. The mysterious method. II. An alarming fact stated. 1. A cala- mity of awful magnitude. 2. Moct melancholy. — {Homilist). God may hold His peace at the lust- ful uncleanness of sinners for a long IIOMILETIC COMMENTARY : GENESIS. time, but He will fiually speak with terror. It is God's word of threatening which is through revelation, which is declared by His preachers. God's Spirit strives for, with, and in men by the ministry for their salvation. God may prohibit his Spirit any more to labour with rebellious souls. Divine forbearance : — 1. Long mani- fested. 2. Fearfully abused. 3. Finally withdrawn. 4. Must end in salvation or ruin. Verse 4. Giants in natural might and power may be also giants in sin. God's earth is made the habitation of all impiety and wickedness by mighty sinners. The greatest might of sinners is but earthly. Giants in sin are most violent with God when He strives to save them. Unholy alliances between the Church and the world bring forth these giants. Sin taketh a mighty power to itself: — 1. Renown. 2. Antiquity. 3. Val- our. 4. Dominion. It is but a contemptible name and power with God wliich the mightiest of sinners have. The names of sinners are recorded in God's word that they may be abhorred. Extent of Man's Wickedness. Verse 5. The extent of man's wickedness is far greater than the generality of naankind have any conception of. Not merely words blameworthy, but also his heart. God looks chiefly at the heart. The heart of every man naturally wicked. In this verse God assigns His reason for destroying the whole world by a universal deluge. I. The testimony of God respecting man. He speaks more immediately respecting the antediluvian world. In general, the wickedness of man was great in the earth. Every species of wickedness was committed in the most shameless manner. But inore particularly, "the hearts " of men were evil ; " the thoughts " of their hearts were evil ; " the imaginations " of the thoughts were evil, and this too without exception, without mixture, without intermis- sion ; for every imagination was evil, and "only" evil, and that continually. Wliat an awful statement. But how could this be ascei-tained ? Only by God (Prov. xvi. 2). This is His testi- mony, after a thorough inspection of every human being. The same must be spoken of man at this day. Proved by observation. What has been the state of your hearts? Pride, angei", impure thoughts have sprung up in them. If occasionally a transient thought of good has arisen how coldly has it been enter- tained, how feebly has it operated, how soon has it been lost. Compared wth what the law requires, and what God and His Christ deserve at your hands, do we not fall short of our duty ? II. What effect it should produce upon you. 1. Humiliation. On review of our words and actions we have all reason to be ashamed. Who amongst us could bear to have all his thoughts disclosed ? Yet God beholds all ; and has a perfect recollection of all that has passed through oiir minds from infancy. We ought to be humble. Our religioiis thoughts, when compared with what they ought to have been in number and intensity, are no less a groimd of humiliation than those which have sprung from a more impiu-e source ; since they prove how defective are our conceptions of God'a excellency, and how faint our sense of the Redeemer's love. 2. Gratitude. God sent His Son that through Him all our iniquities might be forgiven. Is not gratitude due to Him in return ? 3. Fear. Though your hearts are renewed by divine grace, it is only in j^art ; you have still the flesh within you, as well as the spirit. I need not tell you what precautions people take, when they carry a light in the midst of combustibles, wliich, if ignited, will spread destruction all around. Know, that ye carry such combustibles about you, and you know not how soon you may come in contact with somewhat that may cause an explosion. David, " Be ye, then, not high-minded ; but fear. ' ' — ( Simeon. ) God sees otherwise than man, such as are men of name here are men of shame with God. Increase of sin after warning from God is full of provocation. Moral evil : — 1. Universal. 2. Bitter. 3. Multiplied. 4. Aggravated. 5. Out- spreading. 6. Condemned. God's eye beholds man's inward as well as outward wickedness. None is hid. God's knowledge of man's inward life :— 1. Thorough. 2. Certain. 3. Solemn. 4. Cannot be averted. 5. Can- not be mistaken. Verse 6. God's fury on account of man's sin : — 1. Because man as a sin- ner does not embody the ideal of moral life which God originally intended to manifest in him. 2. Because man' as 111 HOMILETIC COMMENTARY: GENESIS. a sinner does not accomplish, the pur- pose for which he was created. 3. Be- cause man as a sinner is continually debasing his faculties and powers. 4. Because man as a sinner is missing the sublime destiny intended for him. Sin will always awaken fury within the hearts of men who are in moral sympathy with God. The fact that the sinner is God's workmansliip will not exempt him from destruction. God will not suffer the earth to give comfort to sinners. Verse 7. Bitter and utter destruc- tion is determined upon an ungodly world. The whole creation subject to ven- geance for the sin of man. God's creating goodness is a deep aggravation of the sin of such as rise against Him. Sin is a destructive influence : — 1. Destructive of human life. 2. De- structive of the life of the brute. 3. Destructive of the beauty of the earth. 4. Destructive of the imme- diate purposes of God. Lonely Moral Goodness. Verse 8. We have just had pictured the sad condition of the primitive world ; and now in beautiful but lonely contrast we are favoured with the men- tion of a man whose life was pure and Godly. I. The Christian man is sometimes solitary in his companionships. It was so with Noah. Though the world was crowded with aged and renowned men, he was alone in it ; there were none around whose characters would fit them to be his daily companions. He could not find companionship in the violent men of the age in which he lived. The star of his piety shed a solitary light in the great moral firmament of the thnes. There were no satellites to join him in his light-giving mission. The darkness was all around him. His was not fancied loneliness. At one time Elijah thought himself the only worshipper of the true God, he was 112 ignorant of the thousands who had not bowed the knee unto Baal. God asserts the moral loneliness of Noah, and he could not be deceived in this matter. His eye would only too gladly have beheld another pure life amidst that mass of corruption. His loneliness tvas not the result of an exclusive spirit. He did not of set intention stand aloof from the social life of the world ; he did not look down upon ordinary life with sublime con- tempt as a thing for men of lower spirit to engage in. He was not above the world. He was in the crowded world. He was lonely. II. The Christian man is some- times solitary in his character. The world was universally wicked. Noah was the only man who found gi-ace in the eyes of the Lord. He was lonely in his moral goodness. He was ani- mated by different motives, inspired by nobler ambitions, and engaged in grander pursuits than those by whom he was daily surrounded. He was calm and pure amidst the passion of the age. He was the real king of the age. His sceptre was his holy life. Heaven acknowledged him to be such. These royal spirits are generally lonely in this world. They will not be so in the next. There they will have congenial companionships. The sub- lime experiences of moral goodness must make a man more or less lonely in his inner life. III. The Christian man is some- times solitary in his work. Noah was lonely in his work. He had to build an ark. He was a lonely Chris- tian. He was in the future to be a lonely hero. God gives to Christian men a work to perform, the doing of which may render them lonely, but loneliness is not always solitude, as God is always with the spirit of the lonely good. Sometimes a member of the family circle has a lonely task to ac- complish in his home ; the teacher in the class; and the minister m the sanctuary. Let us be brave in its exe- cution. HOMILETIC COMMENTARY: GENESIS. The states and nature of gracious whom he delivereth from the world's ones stand in opposition to the ungodly destruction. world. Faith must he the finder of grace It is the grace of God that makes with God, and no work nor price of good men what they are. man. God's gracious eye singles out souls, MAIN HOMILETICS OF THE PARAORAPH.— Verses 9—13. Noah, or a Good Man Living in Degenerate Times. I. That good men living in degenerate times are not overlooked by God. The degenerate and wicked condition of primitive society was under the eye of God. He saw the moral apostacy of the age, that it was almost universal, Noah was the only glad exception. He was the only just and morally perfect man to be found. God did not overlook him in the multitude. God saw Noah and his efforts to be good. Good men are not lost in the mass to the eye of heaven. The surrounding darkness renders the solitary light the more apparent. So the prevalency of evil makes the purity of moral goodness more remarkable. The gardener may overlook the one gay flower in the midst of the weeds, and may pluck all up together ; but not so with our heavenly husbandman, he infallibly separates the good from the bad, so that the former is never destroyed through the uprooting of the latter. A good man in the world is conspicuous to the vision of God. In the most wicked ages of the world's history there has generally been one good man left as a representative of the church, and as a rebuke to the follies of the times, and he has generally been divinely shielded from the perils of his situation, and has been rewarded for his heroic testimony to the right. God remembers Lot in the wicked Sodom. A merciful providence is ever over the good, II. That good men living in degenerate times are often characterized by; signal piety. Noah was not merely a good man, just maintaining a reputation for external morality in these barbarous times, but he was a perfect man. The light of his piety was not dim, but bright and constant. It did not flicker before the rude winds of sin around it. The grace of God kept it bright and constant in its flame. This grace was sought by Noah. Without it he could not have retained his moral rectitude in such perilous circumstances. And if we search the annals of history we shall find that the darkest ages have been illumined by the lives of the brightest and best saints, as if the wickedness around them was a new stimulus to devotion, and also to a decided testimony for moral purity. How often has a noted place of business, where the worst characters have wrought their daily toil, been favoured with one lonely pattern of piety. Piety at such times is : — (1.) A contrast. (2.) A rebuke. (3.) A testimony. (4.) A duty. III. That good men living in degenerate times are anxious that their family connections may be preserved from mora^ defilement. Noah begat a family in those degenerate times. The sons here mentioned were not the offspring of a mixed and wicked alliance. It is not unlikely that the purity of the domestic life of Noah may have been to a large extent his safeguard now. A pure home life is a refuge from the sin of the world at large. It is the tower into wliich a nian may run and be safe. And thus by thoughtful and intelligent con- siderations, by devout prayer, and by parental solicitations, Noah would endeavour to shield his family from the dark sins of the age. This is a parental duty, but it is often utterly neglected, and not unfrequently frustrated by N 113 EOMILETIO COMMENTARY : GENESIS. sorry indiscretions. The father who would keep a son from the world's allurements to "\dce must be wise in his measures, and kind in the application of them. In this task coercion means failure. IV. That good men living in degenerate times receive the communications of heaven in reference to the destiny of men. " And God said unto Noah, the end of all flesh is come before Me ; for the earth is filled with violence through them ; and, behold, I will destroy them with the earth." There are times when God has need to speak to men. By whom does He speak ? Not by the great of the earth, not by the mighty ; but by the morally pure. Only a pure heart can vocalise the messages of God to humanity. To such only will the commission be entrusted. God did not give the tidings of threatened destruc- tion to the violent men, to the men of renown, but to Noah, who was just and jDerfect. To the good are entrusted the purposes of heaven in reference to the future of men. The servants of God know the things which must shortly come to pass. 1. This is a dignity. It is a great honour for any man to be selected as God's spokesman to the race, especially was it so in the case of Noah. He was probably despised by men, but God made him the teacher of those who ridiculed him. A Divine honour was thus put upon him and upon his name and family for ever. 2. This is a discipline. Honour which comes from God is generally associated with discipline often painful and severe. The visions are generally followed by the thorn in the flesh. Man is in danger of pride, hence exaltation has to be blended with pain. Noah not only was singled out to communicate the message of God to men, but he also had to build an ark for his own safety during the threatened flood. The building of this ark would be a terrible discipline to him. Its successful accomplishment would make him a moral hero. He would have to endure the world's scorn. He would be nearly alone in his task. Lessoks : 1. The good man is ivorth the mention and commendation of God. 2. That true piety can survive the daj-kest ages and live through the most arduous toils. 3. That good men knoiv most of the onind of God in reftrence to the xvorld's future. 4. That good men will not be included in the destructions ichich overtake the ivicked. SUGGESTIVE COMMENTS ON THE VERSES. Verse 9. The piety of Noah : — In the worst of times true saints 1. It was characterized by justice-, strive to be the most perfect toward 2. It was characterized by moral per- God. faction. 3. It was characterized by The Clmstian's walk : — I. Christ the holy communion with God. rule of it. 2. Christ the company of Grace will not suffer the church to it. 3. Christ the end of it. cease, but continues its being in the accepted ones of God. Verse 10. Fruitfulness in body is Grace makes a record of the state an eflect of gxace, to continue God's and propagation of the church for the church, use of future ages. The holiest parent cannot bring forth In one person or famil)^ the church a holy seed ; that is born of grace, may be visibly preserved, from whence Little and small may be the visible it shall grow anew in after times. church ; father, sons, and wives, but Righteousness by faith must qualify right, the church of God, fi-om the first to the Grace puts the last before the first, last in the line of it. and the younger before the elder. Shem Evangelical perfection turns hearts is before Japhet. into the commandments of God, and is proper to the church. Verse 11. Apostacy from God and 114 HOMILETIO COMMENTARY: GEyESIS. CHAP. VI. pollution of worship, is the corruption •of men. Such corruption in God's face is high provocation. Violent injury to man generally ac- companies apostacy from God. Fulness of such iniquity makes the world ripe for judgment. The earth is corrupt to-day : — 1. In its commerce. 2. In its pleasures. 3. In its literature. 4. In its ambitions. Verse 12. God must see and mark iniquity done before Him. God layeth open all the corruption of men vfhich He sees. Man is a self-corrupter ; he pollutes his own way. The habitation of man is an aggra- vation of his sin : — 1 . The earth is beautiful. 2. It is fruitful. 3. It is prophetic. God's look toward the world : — 1. Scrutinizing. 2. Penetrating. 3. Terrifying. 4. Astonishing. 5. The prelude of doom. Man's way on the earth : — 1. Per- verse. 2. Contrary to God's law. 3. Contrary to human enjoyment. 4. Characterized by impurity. 5. Attracts the wrath of God. Verse 13. God talks with good men. God reveals His wrath before He executes it. Thus was Noah put in possession of God's thoughts about the scene around him. The effect of the word of God was to lay bare the roots of all that which man's e3^e might rest upon with complacency and pride. The human heart might SAvell with pride, and the bosom heave with emotion, as the eye ran down along the brilliant ranks of men of art, men of skill, men of might, and men of renown. Tlie sound of the harp and the organ might send a tlirill through the whole soul, while, at the same time, the ground was cultivated, and man's necessities were provided for in such a way as to contradict any thought in reference to approaching judgment. But, oh, these solemn words, "I ivlll destroy." What a heavy gloom they would necessarily cast over the glittering scene ! Could not man's genius invent some way of escape ? Could not the "mighty man deliver himself by his much strength ? " Alas ! no : there was one way of escape, but it was revealed to faith, not ta sight — not to reason — not to imagination [C.H.M.] Divine destruction : — 1. Richly de- served. 2. Awfully certain. 3. Peni- tently averted. 4. Generally neglected. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 14—22. The Divii^ELY- Achieved Safety of the Good, and its Connection with THE LiFE-GlVING AGENCIES OF THE MATERIAL UNIVERSE. I. That God is never at a loss for a method whereby to achieve the safety of the Good. "Make thee an ark of Gopher wood," verse 14. 1. We find that the good are often in eminent peril. This is a fact too obvious to be over- looked or mistaken. It is not in the economy of heaven that moral goodness should avert from men all the perils of daily life and human circumstances. Scripture biography is an exemplification of this truth, and the annals of civilized and Christian nations lend a similar testimony. Good men are often in danger through the persecutions of their ungodly enemies. Daniel. The three Hebrew children. Sometimes royal mandates have been issued for the arrest of the innocent and the pure. But moral goodness is brave in time of peril. It is protected in imminent suffering. While good men are in this world, peril is a condition of their life, as storm is a condition of maritime life on the great ocean. 2. We find that the good are often in 2Mril through the prevalence of sin in the world around them. We do not read that Noah was subject to severe persecution, though it is not improbable that he was ; but his danger more particularly arose fi'om association with a degenerate community 115 CHAP. VI. HOMILETIQ COMMENTARY : GENESIS. at the time of its threatened destruction. The ancient world was to be destroyed by a flood ; and there was danger lest Noah and his family should participate in the destruction. It does sometimes occur in the economy of heaven that the good and evil are apparently punished together, the same wave lands both on eternal and unknown shores. But it is only in appearance, for though the same event happens to both, the moral character of each renders it difierent in significance and destiny. To the wicked it is a penalty of woe, which will be eternal ; while to the good it is a momentary discipline of pain relieved by the grace of God, and which will soon break into the bright and unending joy of heaven. Both characters go into the chamber of peril at the same portal, but they are immediately accompanied by varied companions, and they awake and emerge to widely different experiences and destinies. And thus a wicked and degenerate people may place a good man in extreme circumstances of danger. They are attractive of the divine anger and judgment. 3. We find that when it K the 2)urpose of God to save the good from pe^^il, He is never at a loss for meaus whereby to do so. He does not always allow the good man to be des- troyed by the angry waters let loose upon a degenerate world. He will instruct him as to the best method of safety, yes, even to the building of an ark, in wliich he shall outride the deluge. And thus the elements which shall destroy the wicked, shall bear up his wondrous craft in unthreatened safety. Such are the mysterious purposes of God. He is never at a loss for means to achieve the welfare of His saints. He can accomplish it by a direct agency, as in the case of Daniel, when heaven stopped the mouth of the lion ; as in the case of Jonah, when the great fish was made to preserve the prophet's life ; or He can teach men how to achieve their safety by their own natural and daily effort. It is generally the divine way to make men construct the ark of their own safety. Heaven will not save from peril an improvident or thoughtless man. He is not worth saving. Heaven saves men who help themselves. As a rule God saves men who are brave and industrious enough to build their own ark. n. That in the working out of these methods for the safety of the good, the good are desired to render their most effective co-operatioii. — " And this is the fashion which thou slialt make it of," ver. 15. God arranges the plans for the safety of the good, and the Noah to be saved from the deluge has to work them out. God is the arclutect of the ark, and Noah is the builder. Heaven teaches men the method of their own safety. Noah was instructed audibly. Men are now instructed by spiritual influences, silent but distinct. God quietly places in the mind of the good man an idea of the way in which his deliverance must be wrought, and he has carefully to work it out into conduct. This idea becomes the inspiration of energetic toil. If men would be saved from the j)erils of life they must work out the Divine idea in reference to their safety, they must earnestly co-operate with the silent influences of the Holy Spirit, and with the outworkings of Divine Providence in daily life, and then they will attain the truest welfare and safety of which man is capable, a safety environed by the wisdom and power of God. This co-operation : — 1. If involves an utter self- abandonment to the Divine teaching. Noah was told to build an ark. This to him would seem a great folly. The suggestion would be somewhat repugnant to his reason. He would not be able to understand the command, nor indeed the great necessity for its execution. But he had faith in God, and this was the animating principle of his conduct. And those who wish to be safe amidst the future perils of being must go and do likewise. They must listen to the Divine teaching. They must believe God. They must rely upon His word without hesitation. They must give themselves up to the Divine inspiration. God inspires men to build an ark, as well as to write a book. It is in yielding to such an impulse, and in acting on such a principle, 116 HOMILETIC COMMENTARY: GENESIS. that the rude carpenter becomes a saintly hero, preserved of God from an otherwise universal danger. 2. It involves self-sacrifice. Men who are to be saved from the impending dangers of the world are not exempt from hardship. The ark is not built by some unknown hand, and gently floated on some favourable tide to the door of Noah's house, so that he and his family have nothing to do but to take possession of it. He who would dwell in the ark during the storm must build it. This involves much anxiety. All other enterprise has to be suspended, this heaven-given task demands an undivided attention and energy. The cost of such a building would be immense. The undertaking would not be popular, and men would require high wages for their help. Hence we can imagine that it would necessitate great self-sacrifice on the part of Noah in order to its completion. But his salvation from the deluge was ample repayment for all his effort and self denial. So men who would be saved from the world's impending doom must be willing to sacrifice their all for Christ, and when the waters rage, He will be their refuge. 3. It invoices much ridicule. The man who builds an ark against the coming deluge will always be ridiculed by those who have no insight into the moral history of the future. Somfr men are too wicked, and others are too thoughtless to inquire into the significance of future events, they think only of the passion of the passing moment and not of the solemnities of the eternal ages. These will not under- stand the earnest labours of the good to avert impending dangers, and conse- quently will often regard them with contempt. Their ridicule will soon have to cease its mockery in the cry for help. Hence we see that the safety of the good in times of peril and retribution requires their own effort, in harmony with Divine plans, and that it shall be self-sacrificing and brave. III. That in the working out of these methods for the safety of the good, the Divine Providence connects them with the temporal needs of the future. " And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee ; they shall be male and female." (verses 19 — 22). 1. llie perils which overtake the wicked are not yet intended to put an end to the existing order of the universe. The deluge which was predicted to come upon those ancient sinners, was not intended to terminate the affairs of the universe, to make an end of all its material splendour, or to permanently interrui^t the usual course of things. The race was to be drowned. The brute world was to share in the ruin. But the earth itself was to survive the deluge. Hence it was necessary that provision should be made for its re-population, both with man and beast. And so it is now, the sinner is destroyed and sent to his own place, but the material world survives his fall. But this will not always be so, as one day the elements will melt with fervent heat, and will pass away as a shrivelled parchment. 2. Then the existing order of things after the flood must he restored by natural and ordinary methods. The old world empty is not to be re-furnished by miracle, or by the immediate voice of God, as in the first instance. It is to be replenished by the ordinary method of life, which is by generation. It is not the purpose of heaven to recover the devastation occa- sioned by sin by miraculous agency. Sin makes a havoc which takes long ages to repair. It will soon empty a large world. Piety makes the desolate world fruitful. The life-giving agencies of the future are given by God into the care of the good man, their continuance is connected with his safety, and they are to go forth from his refuge to replace the devastation occasioned by moral evil. 3.^ Thus we see that the safety of the good is inseparably joined and associated with the continuance and welfare of the universe at large. The good are not saved from the perils of the world for the mere preservation of their own lives, not for the mere purposes of religion, but for the preservation of the life-giving agencies of the world at large. A good man casts his mantle of protection 117 IIOMILETIO COMMENTARY: GENESIS. over the commercial, social, and material interests of the universe. The lives of the good are linked by God to the continued welfare of humanity. Lessons : 1. Let a rememhrance of God's care for the good insph'e comfort within the hearts of those in perilous circmnstances. 2. That good men should he thoughtful and devout in their co-operation with the Spirit and Providence of God. 3. That hy such co-operation men enhance the temporal interests of the world. The Ark, a Type of the Scheme of Human Salvation. I. That like the Ark, the scheme of Human Salvation was wrought out after a Divinely - given plan and method. "And God said unto Noah, make thee an ark of gopher wood ; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion which thou shalt make it of" (Ver. 13 — 15.) 1. LiJce the ArA-, the scheme of Salvation was not conceived hy any human mind. It was utterly impossible that any human being in the ancient world could have conceived the idea of building an ark for the purpose of outriding the angry waters of the deluge. It could not have originated in the mind of Noah, as he would not have anticipated the impending doom but for the Divine announcement. And as for the men of the times, they were totally ignorant of, and were equally unconcerned about, the threats and purposes of heaven. But even when the world became conscious of its imperilled future, it would be thoroughly unable to devise any method of safety. It would be altogether impotent in the sad emergency. And in this respect, the ancient world is but a type of what would be the woful condition of fallen and sinful humanity, but for the aid of heaven. Man knows that he is a sinner, by the revelation of God. He has broken the original law of his being. He has lost his primitive innocence. And, through the operation of many causes, he has become altogether degenerate. His mental life is impure. His social r^'^^^^^^ ships are unhallowed. He is the creature of violent passion. How thf'^^^ ^® ^^ ■)nceive any method of salvation from the judgment to which .J.-,- wickedness has rt^^.j^flgi-gfl \^\^ liable? Probably he has no disposition to contemplate the futu. .^g ^f j^jg being. And if he has, and is anxious to know how its penalty may L^g averted, of himself he will be unable to answer his anxieties. He does ncf ,^ j^j^^^ ^j-^g relation in which he stands to God. He is ignorant of the compiet«Lg meaning of sin. He possesses none of the factors necessary to determine ft j^g probable issues of the present condition of things, and has not sufficient insig^,]^^ ^j^^q ^j^g purposes of God, or energy, to plan a method of safety from a^i ,^gj.-i g^ astounding. Sin destroys the true energies of the mind. In the se^jlLl^^iai- sphere of life, man is capable of sublime invention ; he can solve the most ^wjifficult j)roblein3, and conquer the most dire emergencies. His genius in this res^^^gct is at the basis of the civilization of nations. Its discoveries are of vast wo^^.^]^ ^^ humanity. They are rich in mental energy. They embody patient lab. ^^^^.^ They are helpful in commerce. They increase our comfort. They enhance, ^^.^ national prowess. They are the pride of our philosophy and learning. I'l'j^gy augment our national fame. And in view of these things we cannot but api^ij^^^^j ^l^g inventive genius of man. But when we enter the moral sphere ot litcj^^ ^j^g^ ^g jg^^^g ^^^^^ ^^ ^ genius and a scholar, and approach him as a sinner, we ^^^^^^ |^-j^^ utterly destitute of any idea as to what will constitute his iuture s.^^fg^y f^.^^^^ ^I^g ^^,^.^^^1^ ^f q.^^^ jjg ^^^^^ g^n make a steam-engine cannot make t.^^^ ^^^ . j^g ^^^^ ^^^ p^^jj^^ ^ picture to be the admiration of the ages, cannot ^^^tline the method of his own salvation in the coming danger Yes . man is better ^^^^^ ^^ ^^j^g ^^^ problems, and to ascertain the relations of the material universe ,^^^^ gf ^l^g ^^^^.^^1 ^g i^^^g^^g ^^^^ about the fires of earth, and how to esctc, ^| -^^ injury, than how to avert the 118 ^ HOMILETIC COMMENTARY: GENESIS. chap. vr. lightnings of God's ^vl'atll. He has greater facihties for comprehending and taming the destructive forces around him than he has for those above him. He has a wider knowledge of their relations. He can make a nearer approach to their secrets. He has previous calculations and experiments to aid his inquiries. He has instruments with which to perform his operations. Whereas in reference to the retributive agencies of the future, man, without a Divine revelation, knows not their relation to himself, he cannot penetrate their mystery, he is unable to ascertain their destiny ; he is alone in the investigation of them, no previous thinkers can yield him aid ; he has no method whereby to calculate their result, and certainly cannot avert their terrible consequence. Man cannot grapple with the awful problem of his sin, and its bearing on the future penalties. It is a certain fact, -that man apart from God, however gifted, cannot originate the idea of an ark, or of any method of salvation from the consequences of his guilt. Here he is in an eternal perplexity. How pitiful his condition. For, as Noah and his family would have inevitably perished in the deluge had not God told them how to accomplish their safety, so, had not heaven given to men a scheme of salvation, they must have endured the consequences of their degeneracy, 2. Lil-e the A rl-, the scheme of Salvation was originated by God,and ivas the outworking of a Divine plan. The idea of building an ark was implanted in the mind of Noah by God. And the manner in which it was to be wrought out was communicated to him in varied and complete detail. Thus Noah did not build the ark after his own imagination, nor according to the dictate of his own reason, but from a pattern showed him by Jehovah. And so with the scheme of human salvation. As we have seen, man had no idea as to how to avert the calamity consequent upon his sin. But God, by His written word, announced the advent of Jesus Christ as the world's Saviour. Thus came to man the first merciful idea of salvation from the retribution of moral evil. Nor was the sending of Jesus Christ into the world to save sinners the outcome of a mere idea in the Divine mind, but of a well-defined plan. And we can trace this plan all through the ages; first in dim outline, and then in sublime completion. The promise merges into prophecy, the prophecy into history ; and the seed of the woman is seen in the incarnate Christ. Thus the scheme of salvation was not an accidental thought in the mind of Jehovah. It was a pre-conceived plan. Hence it was in beautiful harmony with all the works of God. The material universe was in idea before it was spoken into permanent form ; the sun, moon and stars were arranged in thought before they were sent on their light-giving mission. Throughout the world we have evidence of plan. There is nothing accidental n it. There is nothing random in it. Not one single flower -is out of place, even though it bloom upon a desert. And so in the scheme of salvation, there is evidence of design throughout. The priest at the sacrificial altar, and every incident in the life of Christ, was pre-arranged. This plan is the outcome of a Divine intelligence. It displayed a heavenly wisdom. It conveys unfailing comfort to the human soul. It makes men feel that their salvation was intentional, and enables them to place reliance on all its detail. II. Like the ark, the scheme of human salvation was antecedently very unlikely and improbable for the purpose. If Noah, or any other individual in the ancient world had been informed that it was the purpose of God to save them from the deluge, they would not have imagined that he would have employed such a method. They would not have conceived that he would have saved them in such a manner. They might have thought that He would conceal them in some happy nook where the fury of the angry billows should not reach ; or that He would convey them to some distant spot hitherto unlmo-^vn, where they might dwell in safety till the storm was spent. Such 119 CHAP. VI. HOMILETIC COMMENTARY: GENESIS. would probably have been the imaginings of the human mind. But as for constructing a rude ark in which to reside during the storm, such an idea would have been the last to have gained their consent. And so, in reference to the scheme of human salvation, it is almost the last that man would have anticipated. That God should send forth His own son into the world, to be incarnate, to die, and to rise again, for the sins of man, was antecedently the most unlikely method of securing our safety that could have been selected. So weak is the human mhid to conceive the purposes of Grod. 1. Some of the ancient tvorld would no doiiht say that the ark ivas wanting in artistic beauty ; and have not men said the same in reference to the scheme of human salvation'? Look at the ark finished as it stands up yonder the pride and astonishment of Noah, its proportions unequal, its dimensions extravagant, and its materials altogether void of beauty as of polish. It was the building of a rude workman. And as such, it would invite the scorn and ridicule of the people of the age. And men have denounced the scheme of salvation as utterly destitute of moral loveliness. They point to its varied parts, the sacrifices of the ancient times, the bitter sufferings, and painful death of Christ, and ask if such can be accepted as a plan of beauty. But such men are mistaken in their ideas of beauty,_as were the_ people of Noah's day. The beauty of the ark was not in its timbers, but in its merciful design. And so the moral loveliness of the scheme of man's salvation, was not so much in the historic circumstances by which it was accompanied, as in the holy and divine purpose contemplated therein. In the death of a supposed impostor, there was humanly speaking notliing to be desired, there was to the human eye no pencilling of light and glory, but in the pardon it secures, in the moral purity it renders possible, and in the heaven it provides, there is a wealth of beauty beyond compare. Thus like the ark, the cross was unsightly to the outward eye, while to the inner vision of the believing soul it was bright with immortal glories. Only the few are true judges of the morally beautiful. There is no beauty equal to the rose of Sharon. There is none that has been more despised. 2. So)}ie of the ancient world ivouldno doubt say that the Ark would be unable to accomplish itspu7'pose; and have not men said the same in reference to the scheme of human Salvation ? Many people who came to view the Ark, would predict its utter failure in the time of severe trial, which would be occasioned by the angry deluge. They would say that such a huge mass of timber would not float upon the sweeping waters ; that Noah would not be able to control its movements, or direct its course ; in short that it would soon expose the pious man to the flood he hoped to escape. But they were false and ignorant prophets, who knew not that the secret of the Lorrd was with them that fear him. Men have uttered the same prediction in reference to the scheme of human salvation. They have said that it would not answer its contemplated purpose. They have found fault with it as a moral structure. They say that it has not sufficient regard for all the exigencies of the case, and that when the times of retribution come it will be a wreck. This is the prediction of infidelity. It is uttered without sufficient warrant. It is destined to disappointment. No storm can reach the soul that has taken refuge in Christ. He is competent to carry it to the eternal haven of peace. He has shielded thousands from the retributions of Divine anger. 3. Some of the ancient world would no doubt come to criticise the ark; and have not men done the same in reference to the scheme of human salvation? This is implied in what we have already stated ; the artist would criticise its beauty ; the mechanic of the day would inspect its structure and material ; the scientists of the age would regard it in relation to the elements ; and the philosopher would view it as the outcome of frenzy. And no doubt each would view it from his own peculiar standpoint ; and many would imagine that they could have built a better thing themselves if there were any need for it. And is 120 EOMILETia COMMENTARY: GENESIS. not all this typical of the amount and kind of criticism which has attacked the scheme of human salvation ? The man of intellectual predilictions has criticised and even written books in reference to it. He cannot understand it, and is it any -^ronder ? Could any person understand the ark of Noah without going inside it ? Nor can men, however philosophical they may be, comprehend the scheme of man's salvation unless they have practical and personal experience of it. This is the only remedy for a hostile criticism of the cross. Noah did not criticise the ark ; he was saved by it. Men of emotional and fearful natures have approached the scheme of salvation, and anxiously inquired as to its worth. They are timid. They fear it will fail them in the hour of trial. And many imagine that they can save themselves from the impending doom without it. They are mistaken. Many never criticise the ark. They are thoughtless. They neglect it altogether. A sceptical and merely critical spirit is the worst which a man can bring to the sacred inspection of the scheme of salvation. III. That as the ark had a window, so the scheme of human salvation is illumined by the light of God. The ark was not in total darkness, but was illumined by a window, the plan of which was Divinely given. The light thus brouglit into the ark would be very necessary to industry, comfort, and life. Otherwise all within would have been in much the same sad condition as the multitudes without. In fact it would have been no refuge to Noah and his family. 1. The scheme of human salvation is illumined by the Holy Spirit. As the rays of the natural light streamed in through the window of the ark, and discovered all its compartments to Noah : so the light of the Divine Spirit of God shines into the wondrous scheme of man's redemption. This light discloses the meaning of salvation, the great and universal need of it, and also the awful retribution which it averts. Thus men can only see all the inner departments of the great seheme of salvation when they walk in the light of the Holy Spirit of God. Then they see its construction, they perceive its intention, and can admire the great wisdom displayed in its every department. The folly of man is that he tries to see the scheme of salvation by the aid of a light which he himself possesses. He seeks not the light from on high. What would have been the folly and danger of Noah had he rejected the light of heaven, and substituted a tinder and flint of his own for it ? He would not have seen the ark to perfection, he would not have been acquainted with it, in fact half his time he would have been in darkness. Yet tliis is the course men are con- stantly pursuing in reference to the scheme of human salvation. They use their own feeble lights in the investigation of it, in preference to the eternal light of God, and is it any wonder that they get imperfect conceptions of it ? If a man would see God's truth, he must use the light which comes in at the God- given window. That light is the purest and the best. The light of mere intellect is feeble compared with it. Thus by walking in the light of God shall we see in the scheme of salvation its moral beauty, its fitness for the end contemplated, and its exhibition of the manifol'd wisdom of heaven. 2. This illumination of the scheme of salvation is the abiding comfort and joy of man. There are and ever will be mysteries' in the scheme of human salvation which no created intelligence will be able to fathom, or comprehend. There were compartments in the ark where the light was almost darkness, and where the eye of man would be almost useless. But into these there is little need that Noah should go. All the broad places of the ark are well lighted. So the plan of redemption is illumined by the Holy Spirit in all its departments where human intelligence is required to toil. All is revealed that it is necessary for man to know. And this is the comfort of the human heart. It is the joy of the human soul. We ought indeed to be grateful that the great centre truth of doctrine is thus so well illumined by the good Spirit of God. 121 HOMILETIC COMMEXTAJiY: GEXESIS. IV. That as the ark had a doar. so into the scheme of human salvation there is bnt one method of entrance. 1. That like the ark the scheme of salvation has an entrance. The ark was not built without a door, if it had been it would have been useless, Noah could not have entered. Neither was the scheme of salvation completed by Jesus Christ and then left without the possibility of human entrance. This would have been a mockery of human hope. Christ is the way to eternal safety. 2. That like the ark, the scheme of salvation has but one entrance. There wa^ only one door in the ark, and that was at the side. Noah was commanded to make it. And so in reference to the scheme of human salvation, there is but one mode of entrance, and that is by Jesus Christ, and no man can come unto the Father but by Him. Audi this one way is sufficient to admit all comers. None have to wait for admission because the door is crowded, and will not admit the multitudes who are anxious to get in. If the door is solitar}-, it is wide, and easily accessible. Men may attempt to make new doors into the ark of salvation, but they cannot. They can only enter by the appointed one. There is no other name given under heaven whereby we can be saved, but the name of Jesus. V. That like the ark, the scheme of human salvation is efficient to the accomplishment of the designed purpose. The ark was efficient to the salvation of Noah and his family from the terrible deluge ; and so the scheme of salvation wrought out by Jesus Christ is, and will be, efficient to the redemption of men from the guilt and retribution of sin into the eternal joy of heaven. And as Nocih was landed almost upon a new world, so the redeemed sinner shall enter upon the possession of the sinless world, not made desolate by a flood, but enriched with all the fulness and glory of God. VI. That like the ark. the scheme of human salvation is neglected by the vast multitude. The mjTiads of the old world perished in the angry deluge ; the exploit and glory of the age, all perished in this watery grave. Only Noah and his family were saved. The men of the age were without excuse in their destruction. They had been warned of the penalty of their sin. The facts of the case were made known to them by Noah. They paid him no heed. And so it is to-day. The sins of men are waiting the retributions of God. The judgment is in the future. The ministers of Christ proclaim it near. The world apparently beKeves them not, but continues in its degenerate course of life. Its passion will only be siibdued by the woe of the actual calamity. Then it wiU see its foUy, when too late ! Lessors : — 1. That a Divine method of salvation is provided for the human race from the future retributions of the itnivet'se. 2. That this salvation is equal to all the need of the case. 3. That men icho neglect or despise it are sure to perish. 4. The holy wisdom of entering the ark at once. SUGGESTIVE COJUtlEXTS OX THE TEHSES. The PREACHDfG OF THE ArK. Verse 14. The ark stands out in the fJim \rrath. Let us review it in these various scene of the remote past, an object of the phases, deepest interest. As \re gaze on its huge hulk, now floating on the dark waters, then I. A memorial of Divine goodness. 1. resting in majestic repose on the heights of .It reminds us of His saints. Amongst the Ararat in the sunshine of the renovated thousands of the world, Xoah stood alone, world, it seems to us to be replete with in- firm in faith, dauntless in courage; God does Btruction. It is at once a memorial of Divine not forget bim ; the innocent shall not suffer goodness and a testimony to the strength of with the guilty. " God waited . . . while human faith. It appears both as a symbol of the ark was a preparing." 1 Pet. iiL 20. It Divine mercy, and as a beacon of Divine reminds us of His regard /or the families of ff is 122 MOMILETIC COMMENTARY: GENESIS. saints. It may be some of the m.em.bers of Noah's family did not participateintheirfather's faith, yet all were saved. It is a universal fact that God specially blesses the children of TTi's servants. They may not be among the saved at last, but they have enjoyed more privileges, heard more warnings, received more entreaties than others. 3. It reminds us of God's goodness to the ivorld. AH are invited to enter the ark. None who sought admission woxild be refused. n. A testim.oiiy to Noah's faith.. Heb. xi. 7. 1. It was on account of Noah's faith the ark ivas devised. 2. Faith built and fur- nished it. 3. £>/ faith Noah entered. 4. Faith sustained him there. m. A symbol of the Saviour. 1. The ark icas a refuge. " Thou art my hiding place." Psalm xxvii. 7. 2. The ark icas a home. " Lord, thou hast been our home in all genera- tions." Psalm xc. 1. 3. The ark was a temple. There Xoah and his family wor- shipped. We must be in Christ if we would be acceptable worshippers. John, the divine, speaks of the Lord after this fashion, "The Lord God Almighty and the Lamb are the temple of it." Rev. xd. 22.. 4. The ark was a conveyance. So to speak, it bore Noah from the old to the new world ; from the valley of his labours and sorrows to the mountain of rest and plenty. " I am the way," said Jesus. rv. A beacon for the sinner. The ark warns sinners of their danger. It points out the awful nature of unbelief, of voluptuous- ness, of pride. It warns us that, though hand join in hand, the wicked shall not be un- punished." That numbers cannot shield us from divine wrath. The crime of the ante- diluvians was none the less terrible, because imiversally fashionable ! 1. The ark i^ro- claims the wilfulness of sinners. ^Yho built it? Were not many of its builders destroyed ? We may be the means of insuring safety for others, and be oiu^elves lost. 1 Cor. ix. 27. 1. The ark icarns us of the poioer of sin. How long was it building ? Month after month it was surveyed by hundreds, still they continued in sin. Beware of the deceitfulness of sin. Appl. Listen to the strange and varied story this silent ark so eloquently tells. Hear its at- testation of the goodness and faithfvilness of God ; hear, too, its awfid revelation of His power to pimish and destroy. — \_Stems and Twigs.} In pouring out indignation on the ^vicked world, God provideth for his saints. God alone knoweth how to deliver the just from destruction to come. However, God alone saveth, yet it is by means. Men must use God's means in order to salvation according to his prescript. In God's command of using means, there is implied a promise. As to make the ark. Means of salvation to sight are but mean and despicable, a little timber and pitch. Verse 15, 16, All church-work for salvation must have its Kne and mea- sure from God. Sufficient dimensions doth God give to the means of salvation for his peo- ple. Light must be in the means or instrument of man's salvation. A due proportion of place is designed by God for all creatures admitted into the church ark for salvation. Verse 17. It was an appalling an- nouncement ; how solemn and how stern ; " I, even I," — the repetition has in it an awful emphasis and force — " I, even I." It is the Lord who speaks, the Creator, the Preserver, now coming forth in -uTath as the Des- troyer.— (Dr. Candlisk). It is an assurance that He will ex- ecute His decree, not merely on account of what He has said to His creatui-es, but also on account of what He is in Himself — that His very nature recjuires the thing to be done. — (Dr. Candlish). God, even God himself, will testify against the unbelief of the wicked, and will encourage faith in His own. God not only threatens, but executes vengeance on the wicked. Rare and unheard of judgments hath God in store for unbelievers. All creatures are at God's commands to work His vengeance. Vengeance spreads in the earth, as far as wickedness. Corruption of sin in man brings destruction upon the life of all flesh that serves him. God has His time to rid sinners from under heaven. Universal sin brings universal death. Abused mercy turns into fury {_Trapp]. A dismal doom ; and God is now 123 HOMILETIC COMMENTARY: GENESIS. ibsolute in Hia threatening, because He will be resolute in His execution Trapp\. Verse 18. Special grace exempts Erom general desolation. God's covenant only conveys His grace for salvation. God makes His covenant to special persons. God makes His covenant of grace stable to His covenanted ones. The covenant of grace carries a com- mon salvation in it. The whole family sometimes fares the better for a gracious saint. Wicked men may have the mercies of God's covenant, and never yet be in it. Salvation: — 1. Given to man. 2. Extended to brutes. 3. Not by chance. The covenant with Noah. Here is the first appearance of a covenant be- tween God and man on the face of Scripture. A covenant is a solemn compact, tacit or express, between two parties, in which each is bound to perform his part.. Hence a covenant implies the moral faculty ; and where- ever the moral faculty exists, there must needs be a covenant. Conse- quently, between God and man there was of necessity a covenant from the very beginning, though the name do not appear. At first it was a covenant of works, in regard to man ; but now that works have failed, it can only be a covenant of grace to the penitent sinner. My covenant. The word my points to its original establishment with Adam. My primeval covenant, which I am resolved not to abandon. Will I establish. Though Adam has failed, yet will I find means of maintaining my covenant of life with the seed of the woman. With thee. Though all flesh be to perish through breach of my covenant, yet will I uphold it with thee. {Dr. Murphy.] Thou and thy sons. Yet Ham soon after degenerated : for the present he concealed his wickedness from men ; from God he could not. He bears with hypocrites in his visible church 124 for a season, till the time of separation. YFrapp^ Verses 19, 20. Providence determi- neth to continue the world by propa- gation with male and female. The highest providence useth man's care in saving creatures. An instinct doth God give to crea- tures whom He will save, to come to the means of their salvation. Life of all kinds in heaven and earth is the work of God and issue of his counsels. If more questions be asked as to how untamed and savage animals could be got to live harmoniously and quietly together, let one consideration be re- membered. The same Lord who will hereafter make the wolf dwell with the lamb and the leopard lie down with the kid, when the earth shall be as full of the knowledge of the Lord, as it then was full of the waters covering the sea — that same Lord who designed the ark floating on the flood to be the very type and emblem of that holy mountain of his, in all which they shall not hurt nor destroy — He could with equal ease both move the crea- tures to enter in at Noah's command, and constrain them for a brief season to resume the peaceful nature which they had in Paradise, before this crea- tion began to groan for the sin of man — the nature which — are they not to have again when creation is de- livered and Paradise restored. (Isaiah xi. 6—9 ; Rom. viii. 19—22. \Pr. Catidlish.] Verses 21, 22. Life God maintains by food convenient, and therefore com- mands providence to men to get meat for themselves and beasts. True faith in God giveth obedience to him. God's command alone is the rule of faith's obedience. Faith giveth full and thorough re- turns to all that God enjoineth. God could have kept them alive without either food or ark. But He will have us serve His providence, in use of lawful means ; and so to trust HOMILETIC COMMENTARY: GENESIS. Him, as that we do not tempt Him. Noah's Obedience, The deluge the greatest demonstration of God's hatred of sin, with the exception of the Cross. One favoured servant was exempted from the retribution — ^Noah, I. The obedience rendered by Him. It is not easy to form a just estimate of this. The circumstances in which he was placed. He was appointed a preacher of righteousness, and had to predict the deluge. Thus for 120 years; without sign of its approach. The delay would be almost fatal to the message. The means he toas directed to use for the preservation of God's chosen remnant. The ark. Expense and labour of it. Ridicule ; almost beyond endurance. His perseverance in the use of these means till he had completed the work assigned him. Nothing could induce him to desist from his work tUl it was perfected in every part. This obedience was of the most exalted character. It shows how firmly he believed the Divine testimony, how he stood in awe of God, and how deter- mined he was to avail himself of the means of safety offered. In accordance with this is II. The obedience required of us, 1. The danger to which we are exposed is similar. God has declared that He will call the world to judgment. We see no preparation for it. Multitudes laugh at it. The %vTath of God will fall on them. 2. The means provided for our escape are similar. God has provided an ark for us — His own Son — into which all who believe shall enter; but which will be closed against an unbelieving world. Many think this absm-d. They prefer the ark of their own good works. 3. The distinction that will be made between the believing and unbelieving world wiU be similar. Learn from the whole : — 1, The oMce of faith. Not to argue, but to be- lieve God. We are not to ask how we can be punished in hell, or how faith in Christ can save us. We are to credit the Divine testi- mony. 2. The necessity of fear. If we believe God's threats against sinners, how can we but fear? 3. The benefit of obedience. Noah above the waves in perfect safety [Simeon's Appendix]. The ark a type of the churcli : — 1. As Noah built the ark, so Christ, by- prophets, apostles, etc., built the church. 2. As the ark is made of the most durable wood, so the church endureth constantly against all adversaries, 3. As pitch was used about the ark to join the parts together, so by ardent love the members of the church are united. 4. As the ark was pitched inside and out, so the faithful have not only good works externally, but holiness within, 5. As the ark was more long than broad, and more broad than high, so the church is of greater extent in its faith, which is longitude, than in its charity, which is latitude, and yet in its love of greater extent than in its heavenly contempla- tion, which is altitude. 6. As the ark was distingiiished by rooms and stories, some higher and some less, so in the church there is great diversity of mem- bers, attainments, and social standing. 7. Like the ark, there is but one door into the church ; and truth is the only light of the church. 8. All sorts of creatures came into the ark, both clean and unclean, so all sorts, both good and bad, are in the church. 9. As the clean creatures came in by sevens, so the godly in the church are united to- gether in greater numbers. 10. As in the ark there was food for all lands of creatures, so in the church there is a variety of food for the soul. ILLUSTRATIONS TO CHAPTER VL BT THE EEV. WM. ADAMSON. Moral Declension ! Ver. 1, As there is a law of continuity, whereby in ascending we can only mount step by step ; so they who descend must sink with an ever-increasing velocity. No propagation is more rapid than that of evil ; no growth more certain. He who is in for a penny, if he does not resolutely fly, will iind that he is in for a pound. The longer the avalanche rolls down the glacier slopes, the swifter becomes its speed. A little group of Alpine travellers saw a flower bloom- ing on the slope of the cliff on which they stood surveying the prospect below. Each started to secure the prize ; but as they hastened down, the force of their momentimi increased with each step of the descent — they were borne on the smooth icy surface swiftly past the object of pursuit — and were precipi- tated into a yawning crevasse. Such is the declension of the soul, uutU it passes " Down into the eternal dark ; Yet not for rest, nor sleep." — Boriar. 125 HOMILETIC COMMENTARY: GENESIS. Sin-Proneness! Ver. 1. The most lovely- infant that is ushered into being has within it by nature the germs of those elements which feed the flames of hell, and leaven its forlorn inmates with their direst misery. It has in its own heart — to borrow the language of Canning — the embryo of that Ui^as-tree, which distils upon humanity on earth and on humanity in heU its death-drops ; and so living are the seeds — so congenial is the soil that, unless over- borne by the grace of the Holy Spirit and the appliances of the Gospel, they will inevitably spring up and flourish " Till the whole soul it comprehends. And all its powers overclouds With condemnation's thunder-shrouds." — Oriental. Evil Association ! Ver. 2. The sons of God could not associate with the godless world without suffering morally. Sophi-onius, a wise teacher, would not suffer even his grown tip sons and daughters to associate with those whose conduct was not pure and upright. His daughter remarked that he must tliink them very childish to imagine that they would yield to evil when with such companions. The wise parent took a dead coal from the hearth, and placed it in his daughter's hand, saying : " Do not fear, it will not burn you." Yet, though it did not scorch, it smirched — not only hands, but dress. When Eulalia vexatiously expressed her objection to such close contact with coal, her father quietly remarked that evil company was like coal ; it might not bvirn, but it woidd blacken. The company of the vicioiis daughters of the ungodly soils the purity of the " childi-en of God":— " A thousand evil thoughts intnide Tumultuous in the breast." — Neivton. Convictioii! Ver 3. In times, says Amot, when vile men held the high places of the land, a roll of drums was employed to drowTi the martyr's voice, lest the testimony of truth from the scaffold should reach the ears of the people. So do men deal with theu- ov.ni consciences and seek to put to silence the truth -telling voice of the Holy Spirit. But JSIy Spirit shall not always strive with man. Thus obstinately re- sisted, He wiU withdraw, for " Though the Holy Spirit deigns to dwell In earthly domes, 'tis not those defiled With pride — with fraud — with rapine, or with lust." — Jenncr. Omniscience ! Ver 5. The thoughts that issue from the home of the human\heart — bold like robbers in the dark — overleap the fences of holiness, suck at will every flower they reckon sweet, and return to deposlit their gatherings in the owner's ciip. But as'a spec- tator watches the movements of a hive oi bees, so the eye of the Lord sees all. Thought chases thought with lightning rapidity ; still His eye sees all— sees that each is only e^il without mitigation — that eveiy germ of idei^, 126 every incipient embryo of conception, every inclination is only evil. " Almighty God ! Thy piercing eye Strikes through the shades of night ; And our most secret actions lie AU open to Thy sight." — Watts. Sons of God ! Ver. 2. Some were born again — and thus a new creation made them sons of God. The Holy Spu-it — descending on the wings of love, and moving in the almighti- ness of His strength — implanted new being in the heu-s of life. Death can never generate life — skeletons cannot arise — dry leaves cannot bloom — extinct ashes cannot brighten into flame ; only Omnipotence can turn the serfs of sin into the sons of God. " Spirit of pm-ity and grace, Our weakness see ; O make our hearts Thy dwelling-place, And worthier Thee." — Auber. Holy Spirit! Ver. 3. We sometimes see in ancient mansions that portion once devoted to divine service laid in ruins, while that which was designed for the good cheer of men is whole and in complete repair. The soul is in a state of miserable decay and dilapidation, but the hall of entertainment — i.e., the body — is sound and furnished well. The principles and affections that belong to the lowest range and sphere of our being remain ; but the spirit which alone can consecrate and sanctify them is gone. Here it is that the Spirit of God steps in to strive %vith man — to awaken him to a sense of self -ruin — to arouse in him the de- sire for self -restoration — and to accomplish that miraculous restitution of all good things in the moral ruin of the sanctuary of the human soul. " The Spirit of God From heaven descending, dwells in domes of clay ; In mode far passing human thought, He guides, Impiels, instructs." — Hai/. Obdviraoy ! Ver. 3. Had the antediluvians no outward warning ? They had Noah, the preacher of righteousness. Had they no in- ward check ? They had the Holy Spirit. Scripture is not silent, though the mystery is deep. The Spirit strove for a while, and ceased. He approached, and then withdrew. He came again ; but admission was denied Him. His ■sdsits became more rare, and then they discontinued altogether. The knocks re- mained Avithout answer, and ultimately died away. The inward stillness was no more dis- turbed. The souls slept on, and dreamed into perdition. Each morning in winter, the man breaks the ice forming on the lake, and though repeated frosts follow, the lake is not frozen over. But suffer the ice to form day by day, and little by little, the thickness increases, until thousands may stand with hammers, and strike in vain. These souls had drifted into frozen realms, where no gospel ray shone to thaw the ice upon them. HOMILETIC COMMENTARY: GENESIS. A blotting night of horror deep, " That knows no dawn, and knows no sleep." — Alger. Sin-Issue ! Ver. 5. A mountain stream — whose pure and salubrious waters are con- tinually polluted by the daily washing and cleansing of poisonous minerals — is a just em- blem of the flesh. Its desires, imaginations, and affections — once pure and holy — are now like a corrupt and troubled spring, which is always emitting impure water. Salter says that the evil nature of fallen creatures is ever bursting out into bad and pernicious motions and lusts. " Till custom takes away the judging sense, That to offend, we think it no offence." — Smith. Sin ! Ver. 6. Man is prone to sin. He is like an idle swimmer, that goes carelessly float- ing do^vn the stream rather than exert himself to smm against the current, and gain the bank. He must reach the sea at last ; and when he hears the breakers, and sees the foaming crests of the waves, he becomes alarmed. But it is TOO LATE. The stream is now too strong for him — his limbs are benumbed and enervated from want of exertion, and, unfitted and unpre- pared, he is hurled into the ocean of eternity. " Delay not ! Delay not ! the Spirit of gi-ace, Long-grieved and resisted, may take His sad flight ; And leave thee in darkness to finish thy race, And sink in the vale of eternity's night." — Hastings. Sin Growth ! Ver. 8. Dr. Boyd says : " I do not know why it is that — by the consti- tution of the universe evil has so much more power than good to produce its effect, and to j)ropagate its nature. One drop of foul will pollute a whole cup of fair water ; but one drop of pure water has no power to appreciably im- prove a cup of impure water. Q'he sons of men were more numerous than the sons of God, and very soon corrupted them ; and Noah, who stood alone was unable to any ap- preciable degTee to influence for good the abounding e\dl men : — " Men with men wrought wickedness — tUl crime and craft Became to them what virtue once had been, Their joy, their nature — their essential life." Divine Grace ! Ver. 9. The light of Noah's piety was not dim, because the Holy Spirit influenced liim. What difference can be de- tected between two needles, one of which has received an electric shock, whilst the other has not ? None until the occasion arises ! and yet the one has hidden virtues, of which the other has none. The electric shock has ren- dered the one needle a magnet, which, duly balanced, will enable man to find his way across the trackless ocean. Noah had received the Holy Spirit, and his pious example — lilce the needle — pointed the wanderers in sin to God's mercy. But they shut their eyes to the pattern : — " Which shone, a star amid the storm, The harbinger of rest." — Latrohe. Preaching! Ver. 11. Like Enoch, Elijah and John the Baptist, Noah urged his neigh- bours to flee from the coming wrath. But they would not hear. If aroused for a moment from the sleep of sinful self-sufficiency, they soon slumbered. " Fire ! Eire ! " Such was the cry in the middle of the night, which echoed tlu-ough the quiet streets. A ladder was placed against the wall — up its rungs sprang a brave young man to arouse a friend sleeping in that upper room, where he lay in a drunken sleep. To shake him roughly was the work of an instant. The sleeping man stirred — opened his eyes for a moment — turned on his side and closed his eyes in stupid insensi- bility, murmuring, " I do not believe it." His would-be deliverer had but just time to di-op into the fire-escape to save his own life. Noah preached, but men would not believe that danger and death were near ! " O hasten mercy to implore. And stay not for the morrow's sun ; For fear thy season should be o'er Before this evening's stage be run." Piety ! Ver. 9. Standing on the sea-shore on a calm summer morning or evening, the vessels in the far distance appear to be sailing in the sky and not on the sea. So doubtless did Noah ajjpear to these worldling spectators of his age, to be walking in the sky, and not on the earth. He was a marked man, secretly to be admired, but openly to be avoided. They took notice of him that he was unlike them- selves, living a life of faith, traversing his spiritual way to the glory of God. " Saints are indeed oiu: pillar-fii'es, Seen as we go ; They are that City's shining spires, We travel to." — Yaughan. Holy ILife ! Ver. 9. On one occasion a man made an effort in argument with a friend to disprove the existence of anything like " motion," whereupon his friend sj^rang up, and paced the ground before him. And not more completely was his sophistry confuted who attempted to disprove the doctrine of motion, by his opponent immediately rising and walk- ing, than Noah put to silence the foUy and ignorance of the Antediluvians. By a walh holy and close with God he demonstrated to the unbelie\'ing universe of his day that Jeho- vah's word is true. In some cases, perhaps, evil was checked, but not subdued — enmity was shackled, biit not removed — conscience was roused, but not enlightened — convictions were produced, but no conversions followed. Yet who shall say that Noah met not ia. Para- dise some whose hearts were changed ere yet the waters reached the moimtain tops ? 127 HOMILETIC COMMENTARY: GENESIS. " O friend ! O brother ! not in vain Thy life so pure and true, The silver dropping of the rain, The fall of summer dew." — Whittier. The Divine Eye ! Ver. 12. Secher tella how Plato has a reference to the fact of the King of Lydia being in possession of a ring with which — when he turned the head to the palm of his hand— he could see every person, and yet he himself remain invisible. Though we cannot see God while we live, yet He can see how we live ; for His eyes are upon the ways of man, and He seeth all his goings— both out- ward and inward : — " Under the siu-face, life in death. Slimy tangle and oozy moans. Creeping things with watery breath. Blackening roots and whitening bones." — — Havergal. Judgment I Ver. 13. The stroke of judg- ment is Hke the lightning flash — u-resistible, fatal. It kills— kills in the twinkling of an eye. But the clouds from which it leaps are slow to gather. As Guthrie says, they thicken by degrees. The mustering clouds — the deepening gloom — the still and sultry air — the awful silence — the big pattering raindrops, all reveal his danger to the traveller, and warn him to hasten to the nearest shelter. Ahab was busily employed picnicing with his gay court on the grassy slopes of Carmel, and did not see the gathering storm ; but the prophet sent him warning to hurry to his ivory palace in the plain of Jezreel. And where is the sinner who goes down unwarned ? An unseen hand often restrains with gentle touch — a voice within often persuasively reminds that ruin follows sin. The annals of the old world prove this. Truth announced that the inevitable end would come, but forbearance checked the final step for 120 years. The long-suffering of God ■waited in the days of Noah : — " Mustering His wrath, while His anger stayed: TiU fuU their cup, the Lord of heaven delayed To pom" His vengeance." — Rolls. Delug-e-traditions ! Ver. 13. Mr. CatUn vouches for the extraordinary fact that, of aU the tribes he visited among the Indians of North-West America, there was not one which did not, by some means or other, connect their origin with a " big canoe," which was supposed to have rested on the summit of some hill or mountain in their neighbourhood : — " High on the summit of this dubious cliff Deucalion wafting moor'd his little skiff." — — Dryden. Salvation! Ver. 13. When Noah heard the announcement of the flood of waters pos- sibly the enquiry instantaneously flashed up ; what must I do to be saved ? As in the case of the anxious soul, so in the case of Noah, it was an enquiry which only God could answer. Just as the child, gathering pebbles on the sea shore, sinks into insignificance when compared with the diver searchiag for pearls, or the 128 miner excavating for diamonds ; so all Noah's previous and present surroundings dwindled into nothingness before this important question: If such an overwhelming, universal deluge was ahead, what was he to do for salvation from it ? God answered, as He always does the really sincere, anxious enquirer : I will save thee. Salvation is of the Lord. There is the divinely appointed ark of safety. Faith says : — " Let earth and hell conspire their worst, their best. And join their twisted might ! Let showers of thunderbolts dart round and round me. All this shall ne'er confound me." — Quarles^ Divine Salvation I Ver. 14. Some time ago, a man, who had heard a minister of the Gospel preach on the previous sabbath, went to him in a state of mental anxiety to ask him how he could be saved. The venerable man of God said : " The wages of sin is death," whereupon the man exclaimed : " Then I am lost." To this exclamation of bitter anguish, the minister answered that such a conclusion did not follow, because God had found a ransom. " In His infinite love and pity, He devised a plan to save sinners, a plan, which should shew His eternal hatred of sin, while it disclosed the treasures of His compassion for sinners." He then went on to detail the whole scheme of salvation,, the Divinely prepared ark of safety in the cleft body of His dear Son of Calvary. The man was delighted and astonished. He exclaimed : "Is it really so ? Is there an ark of safety ? " The minister at once briefly replied that it was in the Bible. " Then the Bible is from God ; for none but He could have thought it." Spritual Vision ! Ver. 15. As weU may you pour tones of delicious music on the ears of the deaf, or floods of brilliant light on the eyeballs of the blind, expecting to awaken corresponding sympathy in the soul, as that the carnal mind can be convinced of the excellence and beauty of the Ark of Grace. The supreme excellence and perfect harmony which pervade its entire structure without and within, can only be discerned by a spiritual eye, others see no beaiity in this ark ; though Noah did. He could perceive the beauty of the Divine purpose. He could distinguish the harmony of the Divine plan. And this heart to prize the ark, this mind to investigate its natm-e, this eye to trace its proportions and beauties came from God. " Oh ! take the heart I could not give, Without Thy strength-bestowing call ; In Thee, and for Thee, let me live For I am nothing, Thou art all." Gospel! Ver. 15. On one occasion in France, a group of Sunday-school children were taken a long distance to see the interior of a cathedral, in which was a stained glass window of exquisite beauty and chasteness. As they drew near, the conductor exclaimed : " There is the window," pointing as he did so to what seemed a dingy sheet scarred with HOMJLETia COMMENTARY : GENESIS. CHAP. VI, in-egular pieces of dull lead. The children were disapjjointed, and complained of having been brought so far for " only that." But the leader guided them within the precincts of the cathech-al pile, when they at once saw all the beauty of design and structure. So the Holy Spirit leads us to the Gospel of Salvation ; but we see nothing attractive in it, until He con- ducts us within its walls. Then the whole flood of beauty bursts upon our entranced spii'its ; and, like Peter in the Mount of Trans- figuration, we are ready to exclaim : "It is good for us to be hei-e : " — " Seeing Him in all His beauty, Satisfied with Him alone." — Havergal. Blindness! Ver. 16. The mind — divinely illuminated — can penetrate into the vast do- main of faith, and discover the glories there revealed. But without the Spirit all is dark — all mysterioxis. And just what the telescope is to the eye of the astronomer, as when with a glance he sweeps the firmament of nature in search of new and undiscovered worlds, faith is the Spirit of G-od to man. Man cannot find out God by all his searching ; but the Spirit revealeth the deep things of God. The Ark of Christ is equally beyond human comprehen- sion. What beams can its feeble, fiickering light cast upon tliis mystery ? But the Spirit must " Enable with perpetual light The dulness of our blinded sight." 1662.— Gospel- Ark 1 Ver. 16. Wliat has wroxight such moral revolutions in the world ? If the devotee of superstition has been converted by it — if it has made the spii"itually blind to see — if it has transformed the ravening wolf into the gentle lamb, and the greedy vidtvire into the soft dove — if it has soothed the deepest anguish of the heart, and calmed the fierce tempest of the soul— if it has sweetened the bitterest calamities of life, and unfurled the banner of victory in the last and latest hour of life — if it has shed upon the Christian's tomb the radiance of a glorious immortality, then it has done what no other schemes have succeeded in doing — then it is the Ai-k of God, to which we may safely flee. Till another Gospel has been discovered of more grace and goodness — of more power and principle — of more promise and perfection, let us not despise it. Let us make or find a better, safer Ark — not cavU at the Ark which Divine Wisdom has planned and Divine Love has provided : — " Not to be thought on, but ^vith tides of joy, Not to be mentioned, but with shouts of praise." Ark! Ver. 14. Christ is the Gospel- Ark. Behold Him ! The ark of old was but an em- blem of His full redemption. He is the one deliverance from all peril. He is the heaven- high refuge — the all-protecting safety. He is the building of enduring life— the foundation of which was laid in the counsels of eternity 0 — the superstructure of which was reared in the fulness of time on the plains of eai-th, and the head of which towers above the skies. He is that lofty fabric of shelter which God de- creed, appointed, provided, and set before the sons of men ; and all the raging storms of ven- geance, and all the fury of the waves of wrath only consolidate its strength. Our Ark of Salvation is the Mighty God. " Onward then, and fear not, Children of the Day ! For His word shall never, Never pass away ! " Activity ! Ver. 1 7. Doubtless the Ante- diluvians were useful in aiding righteous Noah to construct the ark for the saving of his house, while they themselves perished in the flood — clinging, perchance, to the sides, or clutching the keel of the vessel as it floated serenely on its way. The scaffolding, says one, is useful in the erection of the building ; but, consti- tuting no essential part of the structure, it is removed when the edifice is complete. Keli- gious activity is not salvation. Working for Jesus is not necessarily living in Jesus. An individual engaged in religious work may be useful in guiding the steps of others, as the finger-post planted midway betv%reen two di- verging roads may direct correctly the doubt- ful steps of the traveller, itself remaining stationary. Noah's neighbours helped him to fu.lfil God's command — aided him in securing salvation ; yet they never kept God's statutes themselves, and never succeeded in escaping from the Deluge. " In vain the tallest sons of pride Fled from the close pursuing wave.' Flood of Waters ! Ver. 17. Mythology tells how Jupiter burned with anger at the wickedness of the iron age. Having summoned a council of the gods, he addressed them — setting forth the awful condition of the tilings upon the earth, and announcing his determina- tion to destroy all its inhabitants. He took a thunderbolt, and was about to launch it upon the world, to destroy it by fire, when he be- thought himself that it might enkindle the heavens also. He then resolved to drown it by making the clouds pour out torrents of rain : — " With his clench'd fist He squeezed the clouds : Then, with his mace, the monarch struck the ground ; With inward trembling earth received the wound, And rising streams a ready passage found." — Odd. Wilful Blindness ! Ver. 22. Hosea says : Gray hairs are here and there upon him, yefc he knoweth it not. Old age steals on, and we are insensible of its encroachment. The hair is silvered — the eye loses its lustre — the limbs lack elasticity ; and yet we take no thought of time. He knoweth it not. Nor does he desire 129 HOMILETIC COMMENTARY: GENESIS. to know it. Some individuals would efface each new mark of growing years, and shrink from every sad memento of approaching senility — as if ignorance of the fact would arrest the march of time, and each evidence of its ravages obliterated would win back the springtide of youth. These men loved not Noah for re- minding them of their gradual declension in moral vigour, and of the rapidly approaching hour when moral death in aggravated form would close this decay. And when they saw him busily employed in preparing the ark, how much ridicule they heaped upon this "obedient servant of God," until "The clouds went floating on their fatal way." — Proctei'. Bible! Ver. 22. There was a sculptor once who made a famous shield, and among the flowers and scrolls which adorned it he engraved his own name, so that whoever looked upon the shield would be sure to see it, and know who made it. Some people tried to erase the name, but they found that the man had put in the letters so cleverly as to render it impossible to take out one letter without spoiling the Avhole shield. Just so is it with the Bible and the name " Jesus." Hence that aged ambassador's counsel to his younger brother was full of potency and truth : There are hundreds of roads to our great English metropolis, so that no matter what point of the compass you start from, you will find that all bring you to London ; and there are hundreds of truths in the Bible, and no matter what part of that holy book you take xip, it ought to lead you to Christ. But as there are side-roads, and what John Bunyan calls "bye-paths," so take care that you do not as a preacher wander from the road of truth, otherwise your sermon will never reach to the " Crucified One " — " Who still for erring, guilty man, A Saviour's pity shows ; While still His bleeding heart is touched With memory of our woes." — Barbauld. CHAPTER VII. Critical Notes. — 1. Righteous.] The radical notion of this important word in Hebrew is, by Gesenius and Davies, affirmed to be that of " straightness," the quaUty of going evenly and directly to the end aimed at ; but, by Fiirst, is taken to be " firmness, hardness, hence strength, victoriousness." Either conception is interesting, and well fitted to give food for i-eflection. It is, perhaps, still more significant that Fiirst regards the adjective tzad-diq as derived fi-om the PlEL conjugation of tza-dhaq viz. tzid-diq, which signifies " to justify, make appear.just, declare just ;" and, hence, gives to the adjective something of the same forensic force, " jiastified." The evangelical importance of this can scarcely be overstated. And there are other critical and general reasons which may be brought forward in support of this account of the formation of the word tzaddiq. 1.) The use of the "verb of becoming" (ha-yah) in ch. vi. 9, should be noticed : " Noah had become a righteous and complete man." He had become so — how 1 2) The \\Titer to the Hebrews (ch. xi. 7) says that Noah " became heir of the righteousness which is by faith." Plainly then Noah was justified by faith. From this point of view we can welcome the com- ment of Murphy : " To be just is to be right in point of law, and thereby entitled to all the blessings of the acquitted and justified. Wlien applied to the giiilty, this epithet implies pardon of sin, among other benefits of grace. It also presupposes that spiritual change by which the soul returns from estrangement to reconciliation with God. Hence Noah is not only just but perfect:" — perhaps we might more exactly say, " complete," " ready." He was ready for the future, ready for the flood ; it was meet that he should escape the flood, and become the pro- genitor of a new world. From this point of view, we can apprize the dicta of those who pre- sume to attempt to set the Bible against itself by affirming that this story of Noah knows nothing of a fall ! — U. Great deep.] "The great abyss — the mighty roaring deep :" Heb. fhoni — same word as in Gen. i. 2, Prov. viii. 24, &c. : Sept. and Vulg. "abyss." Broken up.]-— Or, " burst open. — Windows.] Prop. " the latticed, enclosed ; hence gen. window, flood-gate ;" but Sept. " waterfalls." — 16. Shut him in.] Lit. " Then does Jehovah shut up round about him." How touchingly beautiful ! " Then" — a closing act, as when a mother closes up about her dear ones for the night: "Jehovah," — the God of covenant grace, the Becoming One, ever becoming some further and something fresh to those who trust in him. It is He who performs this grace- ful and gracious act. 130 HO MI LET 10 COMMENTARY : GENESIS. chap. vir. MAIN HOMILETIOS OF THE PARAGRAPH— Verses 1—10. The Ark Completed ; or, the Termination" of definite Moral Service. The ark was now finished, and Noah was commanded to enter it. Unless the good man liad obeyed the Divine call and gone with his family into the ark, all his labour would have been in vain, he would have perished in the deluge. Christian service makes many demands, and to fail in one, is often to fail in all, it needs great fidelity and care from the time the first board of the ark is placed, till the last nail is struck, and the door is shut by heaven. It is not enough for man's salvation that provision is made for it, he must, by practical and personal effort, avail himself of it, or he will perish within its reach. The completion of the ark was : — I. The termination of an arduous work. Now for nearly one hundred and twenty years, Noah had been engaged in building this wondrous floating chest in which he and his family were to be sheltered during the impending deluge : — 1. This termination icould he a relief to his physical energies. There can be little doubt that the building of this ark was a great tax upon the physical energy of Noah, it would involve the putting forth of every muscular activity within him, and day by day he would go home wearied with his toil. And this had been repeated day by day for over a century of time. Surely then the end of the enterprise would be gladly welcomed by him as a relief from such constant and arduous labour. And frequently the service of God requires great physical energy on the part of those to whom it is entrusted, it often requires a strong body as well as a strong soul to do the work of God efficiently, and hence its triumphant finish is welcome to the tired manhood. For the divinity of the service is no guarantee against the fatigue experienced in the lowest realm of work. The activities of men weary in spiritual service as in the most material duties of life. Moral service has a material side, for though it requires faith in God as a primary condition, it also requires the building of the ark, and it is here that fatigue overtakes the good man. _ This is a necessary consequence of our mortal circvimstances, and in heaven will be superseded by an endurance which shall never tire. 2. This termination ivoulcl be a relief to his mental anxieties. Truly the building of the ark in such times, under such conditions, and with the thoughts which must have been supremely potent within the mind of Noah, would be a great mental anxiety to him. He would not contemplate the mere building of the ark in itself, but in its relation to the world which was shortly to be destroyed. The moral condition of those around would be a continued pain to him. Then in the building of the ark, he would require all his mental energies, so that he might work out the design given to him by God, that he might make the best use of his materials, and that he might so control those who joined him in his labour that they might continue to do so to the end. It would be no easy matter to get fellow-helpers in so unpopular a task, hence his anxiety to retain those he had. In fact, it is impossible for us in these days to estimate the mental anxiety through which this good man passed during these years of extraordinary service ; hence we can imagine the completion of the ark would be a welcome relief _ The service of the Cliristian life does involve much anxiety as to the rectitude of the conscience, and the bearing of its issue upon our eternal destiny, and _ especially when it is connected with the retributions of God, Its completion in heaven 131 CHAP. VII. IIOMILETW COMMENTARY: GENESIS. will be a glad relief to tlie anxious soul. 3. Its termination ivould inspire a sad hut lioly pride ivithin his heart. When Noali saw the ark completed before him in its rude strength, we can imagine that a feeling of sacred pride would arise within his heart, but soon would sorrow mingle with it as he thought of the doom so near at hand, which would sweep the unholy multitudes, and, amongst them, some of his own relatives, into a watery grave. And so Christian service often reviews its work, its calm faith, its patient enei-gy, and its palpable result, with sacred joy, but when it is associated with the judgments of heaven upon the ungodly, the joy merges into grief and prayer. The best moral workman cannot stand unmoved by his ark, when he contemplates the deluge soon to overtake the degenerate crowds aroimd, whom he would fain persuade to participate in the refuge he has built. Thus we see that the completion of service is the end of arduous work, and is succeeded by the rest of the ark. But this rest is only comparative and temporary. Providence never allows a great soul to be long idle. There is too much in the world for it to do, and there are but few to do it. There is only one Noah in a crowd. II. The indication of abounding mercy. " For yet seven days, and I will cause it to rain upon the earth forty days and forty nights, &c., (v. 4). Here we find that God did not send the flood upon the ancient and degenerate world immediately the ark was built, but gave seven days interval between the com- pletion of the ark and the outpouring of the final and terrible doom ; in this we see a beautiful and winning pattern of the Divine mercy. The sinners of the age had already had one hundred and twenty years' warning, and had taken no heed of it, yet God lingers over them with tender compassion, as though He would rather their salvation even yet. Even now they might have entered the ark had any been so disi^osed; Thus the completion of the ark was made the occasion of a sublime manifestation of the compassion of God toward the sinner. And so the moral service of the good, when retributive in its character, is generally the time when Divine mercy auakes its last appeal to those who are on the verge of the second death. 1. This indication of mercy was unique. Its occasion was unique. Neither before or since has the world been threatened with a like calamity. And the compassion itself was alone in its beauty and meaning. 2. This indication of mercy ivas pathetic. 3. This indication of mercy ivas rejected. The people regarded not the completion of the ark, they heeded not the mercy which would have saved them at the eleventh hour. III. The signal for a wondrous phenomenon. — "Of clean beasts, and of beasts that are not clean, and of fowls, and of everything that creepeth upon the earth, there went in two and two unto Noah into the ark." (Vs. 8, 9). Soon upon the completion of the ark, the animals which are to be preserved from the rayages of the deluge, are guided by an unseen but Divine hand, to the ark. A pow'erful and similar instinct takes possession of all, and guides them to the scene of their intended safety. Some critics are unable to account for this strange phenomenon, they are at a loss to comprehend how animals of varied dispositions and habits should thus be brought together. This was the design of God, and was no doubt accomplished by His power. And so the completion of christian service is often followed by the most wondrous and inexplicable events, strange to men, understood by the good, arranged by God. Who can predict the mysterious phenomena which shall follow the completion of all the christian service of life ; then the elements will melt with fervent heat, and the rocks will cover the world in their ruins ! IV. The Prophecy of an important future. — The completion of the ark, and the entrance of Noah and his family into it, is a prophecy of important things to come, when the ark of the world's salvation shall be finished, when the last soul shall have entered, and when eternity shall take the place of time. 132 HOMILETIG COMMENTARY: GENESIS. CHAP. VII. Then Christ shall yield up the tokens of His mediatorial office to the Father of the universe, tlie good shall enter into their eternal safety, and the threatened retribution shall come upon the wicked. Lessons : 1. Let the good antic'qyate the time tvhen all the fatigue and anxiety of moral service shall be at an end. 2. Let them contemplate the joy of successful seocice for God. 3. Let them enter into all the meaning and phenomena of christian service. SUGGESTIVE COMMENTS ON THE VERSES. God's Invitation to the Families OF THE Good. Verse 1. I. That the families of the .good are exposed to moral danger. They live in a degenerate world which is tlireatened by the retributions of God ; they are surrounded, in all the enterprises and relations of life, by unholy companions ; they are charmed by the pleasures of the world ; they are tempted by the things they see, and their moral welfare is imperilled bytbe tumult of unhappy circumstances. Especially are the young members of the families of the good exposed to moral danger, through the vile pvib- lications of the press, the corrup- tions of the age, and through the passionate impulses of their own hearts. 1. This danger is immimnt. 2. It is alarming. 3. It should he fully recognised. 4. It should he pro- vided against. God sees the perils to which the families of the good are exposed through the conditions of their earthly life and temporal circum- stances. II. That the families of the good are invited to moral safety. 1. They are invited to this safety after their own effort, in harmony tcith the Divine pujpose concerning them. Noah and his family had built the ark of safety they were invited to enter. They were not indolent in their desire to be saved from the coming storm. And so, there is a part which all pious families must take, a plan with which they must co-operate before they have any right to anticipate the Divine help. The parent who does not, by all the means in his power, seek the moral safety of his children, by judicious oversight, and by prayerful instruction, cannot expect God to open a door into any ark of safety for them. He can only expect that they will be amongst the lost in the coming deluge. 1. The purpose concerning them was Divine in authority. 2. It tvas merciful in its intention. 3. It was sufficient to its design. This purpose of salvation toward Noah and his family was from heaven ; men can only keep their families from the evil of the world as they are Divinely instructed. It was full of mercy to tlie entire family circle, and exhibited the wonderous providence of God in His care for the families of the good. III. That the families of the good should be immediate in their response to the Divine regard for their safety. How often do we see amongst the children of the best parents an utter disregard of all religious claims ; it may be that the parents have not sought to turn the feet of their children toward the ark. The House in the Ark. I. An exhibition of Divine care. It was entirely an exhibition of Divine care that the ark was built and in readiness for this terrible emergency, as Noah would never have built it but for the command of God. So when we see a whole family walking in the. paths, and enjoying the moral safety, of religion we cannot but be- hold and admire the manifold mercy and care of God. II. A manifestation of parental love. Parents sometimes say that they love their children, and certainly they strive to surrouncl them with all the temporal comforts of life, and yet neglect their eternal welfare. How 133 HO M I LET I C COMMENTARY: GENESIS. is sucK neglect compatible with real love ? A parent whose love for his children is true and worthy, will manifest it by a supreme effort to awaken within them desires and thoughts after God and purity. III. The ideal and joy of domestic life. When the entire family and household is in the ark of moral safety, then domestic life reaches its highest dignity, its truest beauty, and its fullest joy. Is your house in the ark? Teue Moral Rectitude. " Fm' thee have I seen righteous he- fore me in this generation." I. True moral rectitude maintained in degenerate times. Noah had re- tained his integTity of soul when the world beside him was impure. A pure soul can maintain its integrity against the multitude who go to do evil. Sinful comijanions and degenerate times are no excuse for faltering moral goodness. The goodness of Noah was (1) Real. (2) Unique. (3) Stahvarf. II. True moral rectitude observed by- God. 1. It is personally observed by God. "For thee have I seen righteous before me." Though the Divine Being has the vast concerns of the great uni- verse to watch over, yet He has the disposition and the time to observe solitary moral goodness, (jod's eye is always upon the good, to mark the bright unfolding of their daily life. 2. It was observed by God in its rela- tion to the age in which the good man lived. " In this generation." ^ The darkness of the age enhanced the lustre of Noah's rectitude. Every good man's life bears a certain relation to the age and community in which its lot has fal- len. No man liveth unto himself. We should serve our generation by the will of God. III. True moral rectitude rewarded by God. 1. Rewarded by distinct commendation. God calls Noah a righteous man. And to be designated 134 such by the infallible Judge were cer- tainly the greatest honour for the human soul. 2. Reivarded by do- mestic safety. The moral rectitude of the good exerts a saving and protec- tive influence on all their domestic rela- tionships. It environs the home with the love of heaven. Are you a right- eous man, not before men, but in the sight of God ? 1. God speaks to the good. 2. About their families. 3. About their security. A righteous man : — 1. A pattern. 2. A possibility. 3. A prophecy. 4. A benediction. A righteous man : — 1. Heaven's re- presentative. 2. The world's hero. 3. The safety of home. The call itself is very kind, like that of a tender father to his children, to come in-doors when he sees night or a storm coming, come thou, and all thy house, that small family which thou hast, into the ark. Observe Noah did not go into the ark till God bade him ; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take. — (Henry and, Scott.) Commands for duty Jehovah giveth, that His servants may see the per- formance of His promise. The use of means must be, as well as having means, in order to salvation. All souls appointed to salvation must enter the ark. Providence of grace maketh souls righteous by looking on them. It giveth what it seeth. That is righteousness indeed which standeth before God's face. Verses 2, 3. It is God's prerogative only to judge creatures clean or un- clean. V The distinction of clean and unclean .among creatures is from special use, not firom nature. ^ Clean and unclean creatures have thv.eir preservation from the word of Goa. TKse certain number of creatures is HOMILETIC COMMENTARY: GENESIS. CHAP. VII. given by God in tlie preservation of them. God's aim is in seven to two, that he would have cleanness outgrow un- cleauness. Beasts and fowls of heaven are God's care, to keep them for man. This is plainly not the first appoint- ment of a difference between clean and unclean beasts. The distinction is spoken of as, before this time, fami- liarly known and recognized. And what was the gTonnd of this distinc- tion ? It could not certainly be any- thing in the nature of the beasts them- selves, for we now regard them all in- discriminately as on the same footing, and we have undoubted Divine war- rant for doing so. Nor could it be anything in their comparative fitness for being used as food, for animal food was not yet allowed. The distinction could have respect only to the rite of sacrifice. Hence arises another irre- sistible argument for the Divine origin and the Divine authority of that rite, and a proof also of the substantial identity of the patriarchal and the Mosaic institutions. The same stand- ing ordinance of animal sacrifice — and the same separation of certain classes of animals from others as alone being clean and proper for that purpose — prevailed in both. The religion, in fact, in its faith and in its worship was exactly the same. In the present in- stance, in the order given to save so many of these clean beasts, there may have been regard had to the liberty which was to be granted to man after the flood to use them for food, as well as to the necessity of their being a supply of sacrifices. And in general, the clean beasts, and especially the fowls, were those which it was most import- ant for the speedy replenishing and quickening of the earth, to keep alive in the greatest numbers. — {Dr. Cand- lish.) Natural propagation by sexes is the ordinance of God. God giveth the quickening power to all creatures on the earth. God warns in season whom he means to save. The Divine Threat of Destruction. Verse 4. I. Very so on to be executed. " For yet seven days," etc. The deluge, which had been predicted for nearly one hundred and twenty years, was near at hand. The immediate preparations were being completed. God's threats of judgment upon the sin of man are frequent, and repeated at important intervals. In one brief period the Avorld would become silent as the tomb. Yet there was time for safety. II. Very merciful in its commence- ment. " I will cause it to rain upon the earth." Thus the fountains of the great deep were not to be broken up at the onset, there was to be a progress in the impending doom. The judg- ments of God are gradual in their severity. Even during the continu- ance of the rain there would be time to repent. How men reject the mercy of God. III. Very terrible in its destruc- tion. "And every living substance that I have made will I destroy from off the face of the earth." 1. The destruction icas defer?ni7ied. 2. The destruction was universal. 3. The des- truction tvas piteous. If we could have surveyed the universal ruin, how forcibly should we have seen the retri- butive providence of God and the fearful destiny of sin. IV. Very significant in its indica- tion. Men appeal to the Fatherhood of God as a reason why the wicked should not meet with continued punish- ment in the future ; what do they say about the punishment which was in- flicted upon the world in olden times ? Men might have argued that such a destruction would be repugnant to the Divine Fatherhood. Yet it occurred. And what if the continued punish- ment of the finally impenitent should ultimately prove to be a fact ? The Obedience of Noah to the Commands of God. Verse 5. I. It was obedience ren- dered under the most trying circum- stances. Noah was now on the thresh- 135 CHAP. VII. EOMILETIC COMMENTARY: GENESIS. hold of the doom threatened upon the degenerate world. He knew it. God had told him. The good man's heart was sad. He was full of wonder in reference to what would be his future exi^eriences. He had not succeeded as a preacher. He had no converts to sliare the safety of his ark. But these sentiments of grief and wonder did not interrui^t his loj^al obedience to the commands of God. His earnest labours gave him little time to indulge the feelings of his heart. He walked by faith and not by feeling or sight. II. It was obedience rendered in the most arduous work. It was no easy task in which Noah's obedience was remarkable. His was not merely the obedience of the ordinary Christian life ; but it was the obedience of a saint- ly hero to a special and Divinely -given duty. He had obeyed God in build- ing the ark ; he had now to obey Him in furnishing it for the exigencies of the future. His obedience was co- extensive with his duty. III. It was obedience rendered in the most heroic manner. Noah was a man capable of long and brave en- durance ; the energies of his soul were equal to the tasks of heaven. It re- quired a brave man to act in these circumstances. Old Age. Verse 6. I. Sublime in its rectitude. Noah was now advancing into old age. Yet as his physical energy declines, the moral fortitude of his nature is increased. He was righteous before God. He was a pattern to men in wicked times. He was an obedient servant of the Eternal. The purity, strength, and nobleness of his character were brought out by the wondrous circumstances in which he was called to be the chief actor. II. Active in its faith. Noah be- lieved God. Believed His word con- cerning the threatened doom. He relied upon the character and per- fections of God. Thus faith was the sustaining principle of his energetic soul. And but for it his advancing age Avould not have been so grand and 136 dignified as it was. Faith in God is the dignity of the aged. III. Eventful in its history. The entire life, but especially the advancing age of Noah, was eventful. The build- ing of the ark. The occurrences of the flood. Men sometimes become heroes in their old age. The greatest events come to them late in life. So it was with Noah. IV. Eegal in its blessing. Noah was blessed with the favour of Heaven, with the commendation of God, ancl with safety in wondrous times of peril. Old age, when obedient to the command of God, is sure to be rich in benediction. It shall never lack due reward from approving heaven. Popular Reasons for a Eeligious Life. Verse 7. " Because of the urders of the food." There are many motives urging men to seek the safety of their souls. I. Because religion is commanded. Some men are good, because God requires moral rectitude from all His creatures, they feel it right to be pure. They wish to be happy, and thej^ find that the truest happiness is the out- come of goodness. II. Because others are Religious. Multitudes are animated by a desire to cultivate a good life because their comrades do. They enter the ark because of the crowds that are seen wending their way to its door. III. Because religion is a safety. We are told that Noah's family went into the ark " because of the w'aters of the flood." Many only become reli- gious when they see the troubles of life coming upon them ; they regard piety as a refuge from peril. Verse 8 — 10. Times of forbearance and vengeance are surely and distinctly stated by God. God's time of patience being expired vengeance will come. " 2 hey icent ill ftco and tivo" of their own accord by divine instinct. Noah was not put to HOMILETIC COMMENTARY : GENESIS. the pains of hunting for them, or fear nothing. The creatures came in driving them in. Only he seems to to Noah without his care and cost, have been six days in receiving and He had no more to do hut to take disposing of them in their several cells, them in and place them \Tra2jp\. and fetching in food. When God bids Divine Threatenings : — 1. That they us to do this or that, never stand to will surely be executed. 2. At the cast perils; but set upon the work, time announced. 3. In the manner pre- yield " the obedience of faith," and dieted. 4. With the result indicated MAIN IIOMILETICS OF THE PARAGRAPH.— Verses 11—24. ThS Deluge ; or, the Judgments of God upon the Sin of Man. There are some who regard the deluge as the outcome of the natural workings of physical laws, and not as a miraculous visitation of heaven ; they intimate that it was the ordinary result of flood and rain, so common in those Eastern climes. We think, however, that the supposition is far from being satisfactory, and is inadequate to the requirements of the case. It was evidently the result of supernatural intervention. Hie ordinary floods and rains of these Eastern countries have never exercised such a destructive influence upon the lives of men and animals either before or since. It was unique in its_ effects. And certainly if it had been the ordinary outcoiue of natural laws, it would have been of frequent occurrence. It is true that God sometimes sends his retribu- tion through the ordinary workings of nature, thus rebuking and punishing the sin of man ; but the deluge is no instance of this method of retribution. We are inclined to think that the flood occurred about April ; certainly before Autumn. Both the time of its advent, the effect of its working, and the purpose of it, mark it as a miracle of heaven. As such Noah would regard it, and as such it is full of significant teaching to human souls. I. That the chronology of the Divine judgments is important, and should be carefully noted and remembered. " In the six hundredth year of Noah's life, in the second mouthy the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." 1. The chronology of hlcine retrihution is important as a record of MstorTj. Some men are accustomed to regard historic dates as of very little importance, as things only to be learnt by the schoolboy. And certain it is that dates are not as important as facts or principles, but they have a significance peculiarly their own, and are generally evidences of credibility and certainty. We cannot afford to neglect them. History is full of them. They remind us of great transactions, of battles won. They are also important in the domestic life. They chronicle events both joyous and sad ; the hirth of a child, the death of a parent. They are useful in the Church, either to recall days of per- secution, acts of heroism, and times of emancipation from the power of evil. It is well that the exact dates should be assigned to the judgments of heaven, that men may study and remember them, and that their anniversary may be hallowed by becoming reverence and prayer. In those primitive times the long lives of the greatest men were as calendars for the chronicle of important events, they denoted the progress of the world. And it is better to fasten history to the life of an individual than to the dead pages of a book, as men make the record they chronicle. We ought to be more minute students of the histories of God, and of His judgments upon the sin of man, as they relate to the inner life of the soul, and record a history no unaided human pen could write. 2. The chronology of JJlvine retribution is important as related to the moral life and destinies of men. The deluge is not merely a cold record 137 HOMILETIC COMMENTARY: GENESIS. of history, a transcaction of the hoary past, but an event of more than ordinary moral meaning. It contains a great lesson for humanity to learn, and ought to be the continued study of men. It announces the terrible ruin which sin irretrievably works to the life and commerce of countries ; that it destroys a multitude of lives, and renders the material universe a desolate watery grave. It shows that the judgments of God are determined, and that they are not deterred by consequences. How many souls would be hurried into an unwel- come eternity of woe by the deluge. Hence the date of such a calamity should never be obliterated from the mind of man ; but should be the portal to all the great verities of Avhich it is the symbol. 3. The chronology of Divine retribu- tion is important, as the incidental parts of Scripture bear a relation to those of greater magnitude. We are not to regard the events and parts of Scripture as unrelated to each other ; but as blending in one sublime harmony and purpose. The blade of grass is related to the tree. The flower is related to the star, and we are not to neglect the former because it is not of equal size to the latter. We must pay heed to the incidental and lesser portions of sacred history, even to its dates, as parts of a great and sacred whole, needful and useful. II. That God hath complete control over all the agencies of the material universe, and can readily make them subserve the purpose of His will. " The same day were all the fountains of the great deep broken up." 1. The Divine Being can control the latent forces and the unknown possibilities of the universe. Man is ignorant of the grand and untoward possibilities of the created world. He beholds things, announces their properties, defines their spheres of action, proclaims their names, and vainly imagines that he has exhausted their capability. Thus he views the sea and the dry land. But the most elementary forms of matter are unknown even to the most industrious investigator and to the most learned in scientific discovery. Men may WTite books about the wonders of the great deep, but their pages are as the mutterings of a child. Science cannot tabulate the resources of the earth ; they are only seen by the eye of the Creator. They are only responsive to the touch of omnipotence. This con- sideration should make men reverent in mood when they speciilate as to the future of the material structure in which they now reside. The, as yet, un- drilled, yea, almost unknown, legions of the material world are ready at the call of heaven to rebuke and punish the misdoing of man. 2. The Divine Being can control all the recognized and welcome agencies of the material tmiverse, so that they shall be destructive rather than beneficial. The agencies now brought into the service of Divine retribution were, in the ordinary method of things, life-giving and life-preserving. But immediately upon the behest of God they became most destructive in their influence. When Jehovah would reprove the sin of man He can easily change His choicest blessings into emissaries of pain and grief. He can make the fertilizing waters to overflow their banks and to drown the world they were intended to enrich. 3. That the agencies of the material universe frequently co-operate with the providence of God. The world in which man lives is so arranged that it shall minister to his need, enrich his commerce, and delight his soul. It was made for man. But not less was it made for God, primarily to be the outlet of His loving heart, but often to manifest His repugnance to moral evil. All the forces and agencies of nature are arranged on the side of moral rectitude under the command of the Eternal King of heaven and earth. They will reward the good. They will punish the wicked. They re-echo the voices of inspired truth. The waters of the mighty deep catch their rhythm from the truth of God. The Spanish armada was defeated by a storm more than by the arms of men. Providence is on the side of rectitude and truth. III. That the retributive judgments of God are a signal for the good to enter upon the safety provided for them. " In the self-same day entered Noah, and 138 HOMILETIO COMMENTARY : GENESIS. chap. tii. Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark." It was not enough for Noah to build an ark for his safety during the coming dehige ; he must also enter it. And when the good man saw the rain falling upon the earth, he felt that the threatened judgment was near, and that the closing scenes had come upon the degenerate multitude. This was the signal for his final entrance into the ark. And so when the predicted end of the universe shall come, and all things are about to be destroyed by fire, then shall the good enter into the permanent enjoyment of the heavenly rest and condition, and the wisdom of their conduct will be acknowledged. But in that day men will stand in their own indivi- duality, they will not be saved, as were the sons and relatives of Noah, because they belong to pious families. There mil be many holy parents in the ark, while their wicked sons will be carried away by the great waters. IV. ThatinDivinejudgments, the agencies of retribution, which are destructive to the wicked, are sometimes effective to the safety and welfare of the good. " And the waters increased and bare up the ark, and it was lift up _ above the earth." Thus we find that the same waters which were destructive to_ the wicked inhabitants of the ancient world, were in harmony with_ the provision made by Noah, and so enhanced his safety in these perilous times. And_ so it has sometimes occurred that the retributive events of Providence, which have been injurious to the sinful, have been a means of benediction to the good. The cloud may be a guide to the Israelites, whereas to the Egyptians it may only be a great darkness, or a Avild flame. The rod of heaven may smite the evil and the good, but to the latter it blossoms and brings forth fruit. V. That in the retributive judgments of God wicked men are placed without any means of refuse or hope. "And the waters prevailed exceedingly upon the earth ; and all the high hills that were under the whole heaven, were covered." The degenerate multitudes of that wicked age had no method^ of escape in the time of this terrible retribution. They had made no provision for the deluge ; they had rejected the warnings of Noah. They might climb the tall trees, and ascend the high mountain, but the rising and angTy tide soon swept them from their refuge. Men cannot climb above the reach of the judgment of God. They can only be saved in the appointed way, according to the Divine invitation. Those who despise the ark can be saved in no other manner. And so in the judgments which shall come upon the world in its last days, then those who have rejected the offers of mercy urged upon them by a faithful gospel ministry, will be without hope and without refuge amidst the terrible doom. VI. That the measure and limits of the retributive judgments of^ God are divinely determined. " Fifteen cubits upward did the waters prevail." " And the waters prevailed upon the earth an hundred and fifty days." The judgments of God are marked and definite as to their duration. They are determined beforehand in this respect, and are not left to wild caprice, or uncertain chance. The Divine Being determines how high the waters shall rise, and how long they shall prevail. He only knows the entire meaning of sin, and therefore alone arranges its punishment. God knows the measure of all human sorrow. Lessons: 1. That the judgments of heaven are long predicted. 2. That they are commonly rejected. 3. That they are ivofidly certain. 4. That they are terribly severe. 5. They shoiv the folly of sin. SUGGESTIVE COMMENTS ON THE VERSES. Verses 11, 12. It is the Spirit's Admirable is God's providence in purpose that the Church should keep keeping souls alive between waters a true chronology of God's works. above and beneath. HOMILETIC COMMENTARY: GENESIS. It is God's word alone to break and bind the fountains of the great deep, shut and open the windows of heaven. At God's word heaven and the deep are both ready to destroy sinners. "In the second month." In April, as it is thought, when everything was in its prime and pride ; birds chirping, trees sprouting, &c., nothing less looked for than a flood ; then God " shot at them with an arrow suddenly," (Ps. Ixiv. 7), as saith the Psalmist. So shall " sudden destruction " (1 Thess. V. 3) come upon the wicked at the last day, when they least look for it. So the sun shone fair upon Sodom the same day wherein, ere night, it was fearfully consumed. What can be more lovely to look on than the corn- field a day before harvest, or a vine- yard before the vintage ? — {Ti'apij). Verses 13 — 15. An important and eventful day : — 1 The fulfilment of promise. 2. The commencement of retribution. 3. The time of personal safety. 4. The occasion of family blessing. Polygamy was not in the church saved from the waters. Some of all kinds of creatures hath God's goodness saved in the common deluge. The breath of life is in God's hand to give or take. Tlie animals : — 1. Their number. '2. Their order. 3. Their obedience. The Door was Shut. Ver. 1 6. "And the Lord shut him in," Gen. vii. 16. Noah could bviild the ark, could preach to the people, could bear all manner of scorn and contempt, but I conceive, strong man as he was, there was one thing he could not do, that was to shut the door of the ark against the ■people who in a few hours would clamoiir for admittance. We can readily picture to our- selves this great-hearted man as he receives the last creature into the ark, looking round on the crowd who wondered and scoffed at his procedure. There he sees his old workmen, young wives leaning on their strong husbands ; little children playing wth simple gladness ; old men and women leaning on their staffs ; perhaps distant relatives and friends. What conflict must have raged in his bosom at the thought of cutting them off from the only means of salvation, from the awfvil and im- 140 pending doom which awaited the world. It louji too much for Noah to do, so the Lord shut him in I Let us meditate on the significance of this act. I. It teaches us, as God is the author so also is he the finisher of our work, God implants in the mother's heart the desire to teach her children of Himself, but He must apply the instruction. Paul may plant and ApoUos water, but God must give the increase. The seeker after salvation may l^ray, and read the word, and attend the means of grace, but God only can save the soul. We may speak words of comfort to the distressed, the Holy iSpirit must convey the message to the heart. II. It teaches that they who do His will shall not go unrewarded. Noah built the ark, so God insures his safety therein. Paul may fear lest after doing God's will in preaching to others, that he shall be a castaway ; but he has no gi-ound for alarm. Paiil was never less like himself than when he said those words, or rather when he was distressed with that fear. The lighteous cannot know the misery of i-ejection. Those who put their trust in God shall never be confounded. III. It teaches that those who do God's will are preserved from all dangers. The Lord shut him in ! so that he might not perpetrate any rash act. Had he possessed the power of opening the door, he might have jeopardized the safety of the whole family by bringing down the vengeance of God. Noah's had been a critical position but for this. Think of him as he hears the rush of waters ; the shrieks of the dro\vning ; the cries of the young and old. If you had been in his position, with the knowledge you could open the door, and take some in, would you not have been tempted to do so? But God shut him in, and when He shutteth no man can open. So shall God fortify the soul at the great day of final judgment. Mothers, fathers, children, shall see their relatives cast out, and yet be preserved from one rash word, or unbeUeving act. IV. It teaches that those who do God's will must not expect immediate reward. Noah be- comes a prisoner— for five months he had no communication fi-om God — for tv.'elve months he resided in the ark. But God remembered Noah and brought him out into a wealthy place. V. It teaches that the hand which secures the saint destroys the sinners. As God shut Noah in, insuring his safety. He shut out the world to experience the fearful doom of their sin. Hereafter the door shall be shut. On which side v:ill you he. — [Stems and Twigs.] The Divine Commands. Verse 16. "As God had com- manded him." I. The Divine com- mands are severe in their require- ments, Noah was required by them to HOMILETIG COMMENTARY: GENESIS. build an ark, whicli would involve him in much anxiety and labour. He was exposed to the ridicule and fanaticism of men in so doing ; for the commands of God relate to unseen things and to future events, and are not understood by the wicked. The commands of God often impose a gTeat and con- tinuous service, somewhat difficult to be performed. They sometimes place men in important and critical stations of life. II. The Divine commands are ex- tensive in their requirements. They relate not merely to the building of the ark as a whole, but to every minute detail in the gi'eat structure ; and so in the moral life of man, the commands of God have reference to all the little accidents of daily life. They extend to the entire manhood — to its every sphere of action. If we offend in little, we are verily guilty of sad disobedience. III. The Divine commands are in- fluential to the welfare of man. Through obedience to the commands of God, Noah was preserved from the deluge ; and if men would only obey the voice of God in all things, they would be shielded from much harm, and many perils. Obedience renders men safe, safe from the guilt of sin, and from the woe of Divine retribu- tion. Thus the commands of God, though they may involve arduous service through many years, and though they extend to the entire life of man, are nevertheless influential to the tem- poral and eternal welfare of obedient souls. Increased Aefliction. Verse 17. "And the waters in- creased.'" I. That affliction is pro- gressive in its development and severity. In the first place the rain is sent, then the fountains of the great deep are broken up, and then the high hills are covered with water. " Deep calleth unto deep at the noise of thy waterspouts : all thy waves and thy billows are gone over me." (Ps. 42 — 7). Sorrow does not generally advance upon men all at once, its cold wave gradually rises and chills their hearts. How many souls in the wide world could write a mournful comment on the gradual increase of human grief. II. That increased affliction is the continued and effective discipline and punishment of God. The waters of the deluge were designed to extermi- nate the sinful race which had cor- rupted the earth, and hence they covered the highest mountains, that all life should be destroyed. Aug- mented affliction is often occasioned by sin, and is intended to punish and remove it. Every word of vengeance must exactly be fulfilled which God hath spoken. God's judgments are gradual on the wicked. Waters of death to some, are made waters of life to others by the word of God. Verses 19—24. The bounds of nature cannot keej) water from destroy- ing, when God makes it to overflow. Not a word of God falls to the ground concerning those whom he ap- points to ruin. No kind of life can be exempt from death, when wickedness giveth up to vengeance. The times of increasing and per- fecting vengeance are determined by God. He measures waters and num- bers days. The almost solitary Preservation OF A Good Man from imminent and long-continued Peril. Verse 23. " And Noah only remained alive and they that were toith him in the ark." I. Then moral goodness is sometimes a safeguard from the imminent perils of life. The Christian Church is con- stantly being reminded that the good share the dangers and calamities of the wicked, and that the same event hap- pens to all irrespective of moral cha- racter. But this statement is not always true, for even in the circum- 141 CHAP. VII. HOMILETIC COMMENTARY: GENESIS. stances of this life moral goodness is often a guarantee of safety. Heavenly- ministries are ever attendant upon the good, to keep them in all their ways. God often tells good men of the coming woe, and also shows them how to es- cape it. Purity is wisdom. II. Then moral goodness is signally honoured and rewarded by God. Of all the inhabitants of that ancient and degenerate world, many of them illus- trious and socially great, only Noah and his relatives were saved from the destructive deluge. In this we see the true honour which God puts upon the good, as well as the safety by which He environs them. It is honourable to be morally upright. Ill, Then moral goodness may some- times bring a man into the most un- usual and exceptional circumstances. It may make a man lonely in his. occu- pation and life-mission, even though he be surrounded by a crowded world ; it may make him unique in his character, and it may render him solitary in his preservation and safety. Noah was almost alone in the ark ; he would be almost alone in his occupation of the new earth on which he would soon tread. And thus goodness often makes men sublimely unique in their cir- cumstances. It requires a brave heart to be equal to the requirements of such a position. ILLUSTRATIONS TO CHAPTER VII. BY THE KEV. WM. ADAMSON. Submission! Ver. 1. Oaks may fall when reeds brave the wind. These giants fought the winds of Divine Judgment and fell ; while Noah — like the benduig reed so slight and frail — escaped the storm : — " And every wrong and every woe, when put beneath our feet, As stepping-stones may help us on to His liigh mercy-seat. Earnestness! Ver. 1. Robert Hall, in his Village Dialogues, refers to a Mr. Merri- man, a preacher, who used to be seen at every fair and revel, but was seldom to be found in the pulpit. When he was converted he began to preach with tears running down his cheeks. He could not contemplate unmoved the pitiable condition of many of his hearers — unprepared to die. Fleming mentions one John Welsh, who was often found on the coldest winter nights weeping on the ground, and wi-estling with the Lord on account of his people. Wlien his wife pressed him for an explanation of his distress, he said : " I have the souls of three thousand to answer for ; while I know not how it is \vith many of them." No doubt Noah had his thousands, over whom he wept — with whom he pleaded — for whom he prayed, that they might be persuaded to participate in the Refuge- Ark. " He spread before them, and with gentlest tone, Did urge them to the shelter of that ark Which rides the wi-athful deluge." — Sigourney. Antediluvians ! "Ver. 4. These men were very anxious about the body, but troubled them- selves but little about the soul. How foolish 142 for a man, who has received a richly-carved and precious statue from abroad, to be very much concerned about the case in which it was packed, and to leave the statue to roll out into the gutter. Every man has had com- mitted to him a statue moulded by the most ancient of sculptors— God. What folly then for him to be solicitous about the case in which God has packed it — I mean the body, and to leave the soul to roll into the mire of sin and death? Is it ■wise, "Or right,]or safe, for some chance gains to-day. To dare the vengeance from to-morrow's skies 2 " Gospel-Iiight ! Ver. 6. This thrilling event loses well-nigh aU its interest for us apart from Christ. He is in this incident as the sunlight in the else-darkened chamber ; and this incident is in Him bright as the cold green log, which is cast into the flaming fur- nace, glows through and through ■with ruddy and transforming heat : — " And it will live and shine when all beside Has perished in the wreck of earthly thmgs." Parental Piety! Ver. 7. Among those who rose for prayers one night at a school- house meeting were three adult children of an aged father. The old man's heart was deeply moved as he saw them rise. He was now to reap the fruit of all his years of sowing pi-in- ciples of piety in their youthful minds. When he rose to speak, the room was silent, and many cheeks wet with tears. With a fuU heart and tremulous voice the aged father once more urged his offspring, with a simple earnestness that thrilled every heart, to give their heai'ts to the Lord And as they rode home at night IIOMILETIC COMMENTABY: GENESIS. along the praii-ie slopes in tlie beautiful moon- light, his quivering voice could still be heard proclaiming the blessings of Christ to his •children : — The sound was balm, ■" A seraph -whisper to their wounded heart, Lulling the storm of sorrow to a calm." — Edmeston. Highteous ! Ver. 1. Francis de Sales re- marks that as the mother-o'-pearl fish lives in the sea without receiving a di'op of salt water, so the godly live in an ungodly world without becoming ungodly. As towards the Cheli- donian Islands springs of fresh water may be found in the midst of the sea — and as the fire- fly passes through the flame without burning its wing, so a vigourous Christian may live in the world without being affected with any of its humours. " Some souls are serfs among the free. While others nobly thrive." — Procter, Home Piety ! Ver. 7. At the time of the recent Indian outbreak, the missionary among them was advised of his danger, just as his family were engaging in prayer. They went through their united devotions as usual ; and before they were done, the savages were in the house. Taking a few necessaries, they hastened to conceal themselves. Though often in sight of the Indians and of burning buildings, they escaped all injury, and made a long journey in an open country without hm-t. Doubtless the God whom they honoured sent an angel-guard to defend them against aU their enemies. And such a guard had the devout family of Noah. Many a time did his words fret and irritate the workmen and neighbours, until they were well-nigh ready to stone him ; but as God pre- served Enoch in one way, and David in another, so did He protect this pious household — shut- ting the mouths of the Hens, Forbearance ! Ver. 4. As an old thief who has a long time escaped detection and punishment is emboldened to proceed to greater crime, thinking that he shall always escape ; so, many impenitent go on in sin, thinking that — because God does not at once punish them — therefore, they shall escape altogether. *' Woe ! Woe ! to the sinner ; his hopes, bright but vain. Will turn to despair, and his pleasures to pain ; To whom in the day of distress -ndU he fly ? — Hunter. Instruction ! Ver. 5. As to the ante- diluvian sinners, the 120 years were designed as a breathing time for repentance, so God made it a period of instruction for Xoah. During all that time, he was learning — learn- ing more about God, about His holiness and grace — about, it may be. His sublime scheme of redemption in Christ. Noah, like all saints, had to be schooled. He had to get new gleams of practical wisdom throughout those years — gleams which were to lighten the gloom of the weary and monotonous sojourn in the ark. No doubt, like ourselves, he did not relish the schooling. PerhajDS he was angry rather than thoughtful when some new thought came to him, or some new truth flashed its bull's-eye glare upon him ; just as when one gets a new piece of furniture, aU the other pieces have to be arranged and re-arranged in order to make it straight. Noah had a long education for the ark-life ; and no doubt he appreciated its ad- vantages while the huge, rude pile floated amid showers and seas, and chanted the grand anthem : — " 'Tis glorious to suffer, 'Tis majesty to wait." Endurance ! Ver. 5. A virtuous and well- disiDosed person is like a good metal — the more it is fired, the more it is fined. The more Noah was opposed, the more he was approved. Wrongs might well try and touch him, but they could not imprint on him any false stamp. " Content all honour to forego. But that which come from God." — Kelly. Obedience ! Ver. 5. Is there not one force which goes far to throw down the dark barriers that sej^arate man from man, and man from woman — one mighty emotion, whose breath makes them melt like wax, and souls blend together, and be one in thought and will — in purpose and hope ? And when that one uniting force in human society — love built upon confidence — is diverted from the poor finite creatures, and transferred from one another to Him, then the soul cleaves to God as ivy tendrils to the oak, and the soul knows no higher delight — no supremer ecstasy than to do His will. As Bishop Hall says, there is no perfume so sweet as the holy obedience of the faithful. What a quiet safety — what an heavenly peace doth it work in the soul, in the midst of all the inundations of evil. " I run no risk, for come what wiU, Thou always hast Thy way." Animal Life! Ver. 9. In the morning, ■writes Spurgeon, when the ark-door was opened, there might be seen in the sky a pair of eagles and a pair of sparrows — a pair of vultures a and pair of humming-birds — a pair of all kinds of bii-ds that ever cut the azure, that ever floated on the ^\^ng, or that ever whispered their song to the evening gales. Snails came creeping along. Here a pair of snakes— there a pair of mice presented them- selves— behind them a pair of lizards or locusts. So there are some who fly so high in know- ledge that few are ever able to scan theii- great and extensive wisdom ; while there are others so ignorant that they can hardly read their Bibles. Yet both must come to the OxE Door — Jesus Christ, who says : " I am the Door," " Blest Sa%4our, then, in love, Fear and distress remove ; O bear me safe above, A ransomed soul." — Palmer. 143 HOMILETIO COMMENTARY: GENESIS. Flood! Ver 11. The scientific man asserts as the latest generalization of his science, that there is in nature the uniformity of natural seqiience, in other words, that nature always moves along the same path, and that law is a necessity of things. He thus indirectly asserts the probability of miracles, indeed, he admits them. For, where there is no law, there is no transgression ; and the very belief in miracles depends upon this uniformity. In nature we and deviations from this law of uniformity ; and so it is in the region of providence and grace. God lias a certain course of dealing generally with man, and He is pleased to diverge from that course at times, as in this instance of the flood, of Sodom's miraculous overthrow, and of Pharaoh's destruction in the Red Sea. Tlius — " Nature is still as ever The grand rejiository where He hides His mighty thoughts, to be dug out like diamonds. ' ' — Bigg. Lessons ! Ver. 11. It is not enough to follow in the track of the deluge, and listen to the wail of the antediluvians ; it is not enough to analyse philosophically the causes of the earth's upheaval and overflow ; it is not enough to regard the narrative as a school for the study of Noah's character, and to gaze with an admiration that is almost awe upon one of the stalwart nobility of mankind. We must draw the lessons which the record is designed to teach, hovv' abhorrent sin is in the sight of God in all ages, how earnest He is in the jsreserva- tion of His saints to the end of time, how He shapes the things of time and sense for the evolution of His own design, educing order from its vast confusions, and resolving its com- plications into one gi-and and marvellous unity, Jesus Christ, the same yesterday, to-day, and forever, and how He can and will accomplish all that He has purposed in spite of wrath of men, or rage of seas : — " For what He doth at first intend. That He holds firmly to the end." — Herrich. Divine Dates ! Ver. 12. Man's dates are often trivial, as we see in the pages of an almanac or diary. Not so with the Divine chronology. His dates stand out like suns amid encircling stars. Around them human dates must constellate. Therefore He does not despise them. With Him they are no trifle ; and He would have us view them in the same light, regarding each date in the Divine chronology as the poet expressed himself of nature, that — " Each moss. Each shell, each crawling insect, holds a rank Important in the plan of Him who framed This scale of beings." — Thomson. Helplessness! Ver. 18. "A man over- board !" is tlie cry ! Then the passengers lean over the bulwarks with eyes riveted on the spot 144 where a few rising airbells teU his whereabouts. Presently the head emerges above the wave, then the arms begin to buffet the water. With violent efforts he attempts to shake off the grasp of death, and to keep his head from sink- ing. He makes instinctive and convulsive efforts to save himself ; though these struggles only ex- haust his strength, and sink him all the sooner. When the horrible conviction rushed into the souls of the antediluvian sinners that the flood had really come, how they must have struggled, clutching at straws and twigs in the vain liope of physical salvation. Yet, though the bodies ■ of all perished ; shall we doubt that the spirits of many were pardoned ? As it is at times with the dying sinner, when the horrible conviction rushes into his soul that he is lost, when he feels himself going down beneath a load of guilt, he gTasps that which before he despised ; so these drowning wretches clutched at the saving truth of Noah's preaching. They were saved, yet so as by fire, as — " With failing eye, and thickening blood, They prayed for mercy from their God." — StucUey. Chronology ! Ver. 12. The thing that hath been, it is that which shall be ; and that which is done is that which shall be done, and there is no new thing under the sun. Spring clothes the earth with verdure ; summer develops this verdure into its highest beauty and luxuriance ; autumn crowns it with ripeness and fruit - fulness ; but Winter comes with its storms and frosts apparently to destroy all. Yet this apparently wanton destruction tends more to advance the i^rogress of nature than if summer were perpetual. Just so with the Divine re- tribution of the deluge. As the wind goeth toward the south, and turneth about to the north ; as it whirleth continually, and re- turneth again according to his circuits ; so with the flood of waters. It was a part of the Divine plan, by which moral progress should be made, so that creation might by retrogression rise to a higher platform of inner, life. SchiUer says that the Fall was a giant stride in the history of the human race. So was the Divine retriliution at the deluge. A wise and benevolent purpose lay hid under the apparently harsh and severe judgment. It was not only a terrible remedy for a terrible disease, but also a lever by which humanity was raised nearer to God. Dark as it was, the darkness was needed to display the lights, in it we see the sable robe, " Of the Eternal One, with aU its rich, Embroidery and emblazonment of stars." God's Door ! It was .shut as much for the security of those within, as for the exclusion of those without. When the father nightly bars the house-door, he does it for the protec- tion of his family who are safely slumbering. God shut the door not merely to sigaify that the day of gi-ace was past, but to secure thu comfort and safety of Noah and his family HOMILETia COMMENTARY: GENESIS. from perishing by water. For this then was it that " The ark received her freightage, Noah last. And God shut to the door." Security ! Swinnock says of travellers on the top of the Alps that they can see the great showers of rain fall under them — deluging the plains and flooding the rivers — while not one drop of it falls on them. They who have God for their ref ue:e and ark are safe from all storms of trouble and showers of WTath. Noah and his family had no wetting though the windows of heaven yawned wide enough for seas to descend. " Yes ! Noah, humble, happy saint, Surrounded with the chosen few, Sat in his ark, secure from fear. And sang the grace that steered him through." Troubles! Ver. 18. An old Puritan said that God's people were like birds : they sing best in cages. The people of God sing best when in the deepest trouble. Brooks says : The deeper the flood was, the higher the ark went up to heaven. God imprisoned Noah in the ark that he might learn to sing sweetly. No doubt the tedium of then* confinement was relieved by many a lark-Hke carol. The ele- ments would make uproar enough at the first ; but God could hear their song as well as when the commotion in nature ceased, and " None were left in all the land, Save those delivered by God's right hand. As it were in a floating tomb." Graduation! Ver. 19. Sorrows come not single spies, but in battalions. This gradual increase of human grief — this progressive rise of the waters of aifliction is doubtless designed to lead men to repentance. It is said that when a rose-tree fails to flower, the gardener deprives it of light and moisture. Silent and dark it stands, dropping one faded leaf after another. But when every leaf is dropped : then the florist brings it out to bloom in the light. God sought by the graduation of the waters of the flood — by the progressive loss of each foothold, to awaken men to repentance. Over the resiilt He has cast a veil ; but hope prompts the thought that some sought and ob- tained mercy, before — "Beast, man and city shared one common grave, And cabn above them rolled the avenging wave, Wliilst yon dark speck, slow-floating, did contain Of beast or human life the sole remain." — Procter. Judgment ! Ver. 20. The men of the age of Noah were not more taken by sm-prise when the windows of heaven were opened to rain upon the earth — the men of Jerusalem were not struck with greater constei-nation when the eagles of Rome came soaring towards them, bearing on their wings the vengeance of one mightiei- than Cfesar — than the men of the last day shall be. Signs and wonders shall, no doubt, precede the coming of that day ; but the men then living will fail to take note of these signs ! But why is it thus ? Has Provi- dence any delight in snaring the sinner ? No ; but he is blinded a^ infatuated by his ovm. sin. No matter how plain the warnings of approaching doom may be, he passes on with an eye that will not see ! No matter how terribly it may lighten and thunder, he has no ear to hear ; until at length he is taken and desti'oyed — receiving as he sinned " The weight And measure of eternal punishment Weigh'd in the scales of Perfect Equity." — Bichersteth. Divine Care ! Ver. 23. A pious old man, who had served God for many years, was sitting one day with several persons, eating a meal upon the bank near the mouth of a pit in the neighbourhood of Swansea. 'While he was eating, a dove, which seemed very tame, came and fluttered in his breast and slightly pecked him. It then flew away, and he did not think much about it ; till in five minutes it came again, and did the same. The old man then said : " I Avill follow thee, pretty messenger, and see whence thou comest." He rose up to follow the bird ; and whilst he was doing so, the banks of the pit fell in. On his return he discovered that all his companions were killed. Thus was Noah preserved ! ," Who then would wish or dare, believing this, Against His messengers to shut the door ? " — LoweU. 145 UOMILETIC COMMENTARY: GENESIS. CHAPTER VIII. Cbitioai Notes. — 4. Ararat] "A region nearly in the middle of Armenia, between theAraxes and the lakes Van and Urumia (2 Kings xix. 37, Isa. xxxvii. 38 : ['land of Armenia,' lit. 'of Ararat '], even now called by the Armenians Ararat, on the mountains of which the Ark of Noah rested ; sometimes used in a wider sense of the whole of Armenia (Jer. U. 27) itself." (Gesenius.) " It is especially the present Aghrl Dagh or the great Ararat (Pers. KuM Nuch, i.e. Noah's mountain, in the classics o "AjSos, Armen. 7nassis) and Kutsliulc DagTi or little Ararat." (Fiirst.) " As the chying wind most probably came from the east or north, it is likely that the ark was drifted towards Asia Minor, and caught land on some hill in the reaches of the Euphrates. It cannot be supposed that it rested on either of the peaks now called Ararat, as Ar-arat was a country, not a mountain, and these peaks do not seem suitable for the purpose." (Murphy.) — 5. And the waters decreased ] In the Heb. the construction here so changes as to impart a dramatic life and variety to the composition. Following the idiom of the original, we may render verses 4 and 5 thus : " Then does the ark rest, in the seventh month, on the seven- teenth day of the month, on the mountains of Ararat. But the waters have come to be going on and decreasing as far as the tenth month ; in the tenth month, on the first day of the month, have appeared the t^ of the mountains." Note the emphasis thro-ivn on "THE wateks," and the contrast thereby implied : as much as to say, " The ark becomes stationary ; not so THE WATEB3 — THET go Oil decreasing for moi-e than two months more." As nature abhors a vacuiim, so does the sacred story abhor monotony. As it progresses, the feeling changes, the lights and shades are altered ; under -tones are heard, glimpses of new views are caught. The ever- varying manner of the original should delight the student and admonish the public reader and the preacher.— 6. Window.] Properly, "hole:" not the same word as in ch. vi. 16. — 7. Eaven.] Probably so called from its blackness (Gesenius, Fiirst) : from its cry or croaking (Davies). — 8. Dove.] A tender, mild bird ; emblem oi purity, Sol. Song i. 15, iv. 1, v. 12 ; love, ibid v. 2, vi. 9 ; simplicity, Hos. vii. 11, Matt. x. 16 ; with, melancholy note, Isa. xxxviii. 14, Nah. ii. 7, Eze. vii. 16 ; and quick Iwmeicard flight, Isa. Ix. 8 ; Ps. Iv. 6 ; Hos. xi. 11.— 21. For the imagination.] — The " For " is apparently an iinhappy rendering. Better, with Leeser, "although," or with Young, " though : " better still, with Murphy, " because." God will not again make man's wickedness a " cause " or reason for bringing in a- flood of waters. MAIN HOMILETICS OF THE PARAGE APE.— Verses 1—5. The Gradual Cessation of Divine Retribution. I. That it is marked by a rich manifestation of Divine mercy to those who have survived the terrible retribution. " And God remembered Noah, and every living thing, and all the cattle that was with him in the ark." We are not to imagine from this verse, that God, had at any time during the flood, been unmindful of the ark and its privileged inhabitants, but simply that now He has them in especial remembrance, being about to deliver them from their temporary confinement. The Divine mercy is always rich toward man, but especially toward the good, in critical junctures of their history. Noah was indeed in a position to appreciate the loving attentions of heaven. Nor was the Divine remembrance limited to Noah and his relatives, but it extended to the animals under his care ; thus extensive and all including is the providence of God in its beneficent design toward the wide universe. 1. God's remembrance of his creatures during the cessation of retribution is merciful. True, Noah Avas a good man, and, in entering the ark, was obeying a Divine command, but what intrinsic right had he to such distinguished protection, and to the special remembrance of heaven? He could only receive it as the unmerited gift of God. God remembers the good in their afflictions, and that he does so is the outcome of His own merciful disposition toward them. Men would only get their desert if they were left to perish in the ark, on the wide waste of water on which it sails. Anything short of this is of God's abundant compassion. 2. God's 146 no MI LET IC COMMENTARY : GENESIS. chap. vill. remembrance of his creatures during the cessation of retribution is welcome. We can readily imagine that the ark would not be the most comfortable abode for Noah and his comrades, it would be confined in its space, and certainly not over choice in its companionships or select in its cargo. And while it was admirably adapted to the immediate use for which it was constructed, yet we doubt not that its occupants would be glad to escape from its imprisonment. The Divine remembrance of them at this time was the herald of their freedom ; now they will soon tread the solid but silent earth again. God's remembrance of His creatures after times of judgment, is generally the signal of good con- cerning them, the token of greater liberty, and of enhanced joy, even in the secular realm of life. 3. God's remembrance of his creatures during the cessa- tion of retribution is condescending. That the Divine King of heaven should give even a transient thought to a few individuals and animals, sailing on a wide sea, in an ark of rude construction, is indeed as great a mystery as conde- scension, and is evidence of the care which He extends to all His works. And thus it is that God adapts Himself to the moral character of man, and to the condition of all human creatures, in that he drowns the wicked in judgment, but remembers his servants in love. Thus He makes known His attributes to the race. II. That it is marked by the outgoing and operation of appropriate physical agencies. " And God made a wind to pass over the earth, and the waters assuaged." There have been many conjectures in reference to the nature and operation of this wind ; some writers say that it was the Divine Spirit moving upon the- waters, and others, that it was the heat of the sun whereby the waters were dried up. We think controversy on this matter quite unnecessary, as there can be little doubt that the wind was miraculous, sent by God to the purpose it accomplished. He controls the winds. Jonah in the storm. The disciples in the tempest. And He would thus send out a great wind to agitate the waters that they might cease from covering the earth. God often sends his ordinary messengers on extraordinary errands. He has not to create or originate new forces to achieve new tasks, He can adapt the existing condition of nature to all the exigencies of life. And thus it happens that the cold bitter winds that blight our hopes, are sometimes commissioned to assuage our sorrows ; one agency may be employed in manifold service. Hence we cannot ante- cedently estimate results by the agencies employed. The Divine Being generally works by instrumentality. 1. Appropriate. 2. Effective. 3. Natural. And in this way is the cessation of divine retribution brought about. III. That it is marked by a staying and removal of the destructive agencies which have hitherto prevailed. " The fountains also of the great deep, and the windows of heaven were stopped, and the rain from heaven was restrained ; and the waters returned from off the earth continually ; and after the end of the hundred and fifty days the waters were abated." And thus when the destruc- tive elements have done their work, they are restrained by the authority which gave them their commission to go forth. There are perhaps few nations on the face of the globe but have experienced times of famine and pestilence, and how glad have been the indications that these destructive agencies have stayed their raging. These fierce agencies of the material universe, when let loose upon man, make terrible havoc ; are almost irresistible ; will neither yield to entreaty or to skill. They have their time, and when their mission is accomplished they return to their original tranquillity. Here we see: — 1. That the destructive agencies of the universe are awakened by sin. 2. That the destructive agencies of the universe are subdued by the power and grace of God. 3. That the destructive agencies oj the universe are occasional and not habitual in their rule. The deluge of waters was not the frequent phenomenon of nature, 147 CHAP. VIII. IIOMILETia COMMENTARY: GENESIS. but was a miracle wrought for the purposes of the degenerate age. The fierce agencies of the universe are under Divine control, they are not supreme, but are the emissaries of holy justice. The most awful retributions of God come to an end, and break again into the clear shining of His mercy. IV. That it is marked by a gradual return to the ordinary things and method of life. " And the waters decreased continually until the tenth month : in the tenth month, on the first day of the month, were the tops of the mountains seen." Thus the tops of the mountains were visible, though they would not be seen by the inmates of the ark, as the window was not in a convenient position to admit of this, and they would not be able to open the door. And so the retributive judgments of God return to the ordinary ways of life, they do not permanently set aside the original purpose of creation. This return to the ordinary condition of nature is : — 1. Con- tinuous. 2. Rapid. 3. Minutely chronicled. The world is careful to note the day on which appeared the first indication of returning joy, when after a long period of sorrow the mountain tops of hope were again visible. It is fixed in the memory. It is written in the book. It is celebrated as a festival. Lessons : 1. That the judgments of God, though long and severe, ivill come to an end. 2. That the cessation of Divine judgment is a time of hope for the good. 3. That the cessation of Divine judgment is the commencement of a neiv era in the life of man. SUGGESTIVE COMMENTS ON THE VERSES. Verse 1. God's gxacious ones may be regarded as forsaken by the Lord. (Ps. xiii. 1). God's free grace keepeth his saints in mind when they seem to be for- gotten. The manifestation of God's care and help to his desolate ones is joined Avith his remembrance of them. God careth for the lower creatures for the sake of his Church. Grace can create means, and render them effectual to salvation. At the call of God, that which would otherwise enrage the waters, shall ap- pease them. God repeals his judgment by means, as well as imposeth them. " And God remembered Noah." He might begin to think that God had forgotten him, having not heard from God for five months together, and not yet seeing how he could possibly es- cape. He had been a whole year in the ark ; and now was ready to groan out that doleful Usquequo Dom'ine : Hast thou forgotten to be merciful? etc. But forgetfulness befalls not the Almighty. The butler may forget Joseph, his father's house ; Ah?isuerus 14S \ may forget Mordecai ; and the de- livered city the poor man that by his wisdom preserved it (Eccles. ix. 15). The Sichemites may forget Gideon ; but " God is not unfaithful to forget your work and labour of love," saith the Apostle (Heb. vi. 10). And there is a "book of remembrance written be- fore him," saith the prophet, " for them that fear the Lord." (Mai. iii. 16.) A metaphor from kings that commonly keep a calendar or chronicle of such as have done them good service : as Ahasuerus (Esth. vi. 1), and Talmer- lane, who had a catalogue of their names and good deserts, which he daily perused, oftentimes saying that day to be lost wherein he had not given them something. God also is said to have such a book of remem- brance. Not that he hath so, or need- eth to have ; for all things, both past and future, are present with him : he hath the idea of them within himself, and every thought is before his eyes, so that he cannot be forgetful. But he is said to remember his people (so he is pleased to speak to our capacity) when he showed his care of us, and makes good his promise to us. We HOMILETIO COMMENTARY: GENESIS. CHAP. VIII, also are said to be his "remembrancers" (Isa. Ixii. 6) when we plead his promise, and press him to performance. Not that we persuade him thereby to do us good, but we persuade our own hearts to more faith, love, obedience, etc., whereby we become more capable of that good. — (Traiip). Verses 2, 3. '^ And the ram from heaven tvas restrained." These four keys, says the Rabbins, God keeps under his own girdle : 1. Of the womb ; 2. Of the grave ; 3. Of the rain ; 4. Of the heart. " He openeth, and no man shutteth ; he shutteth, and no man openeth." (Rev. iii. 7.) — (Tra^jp). God's method of healing is contrary to that of wounding. Wind, fountains of deep, and windows of heaven are at God's disposal. All creatures move with agility and constancy at God's word for the de- liverance of the Church- God has his set time, and at that moment judgments must cease, and salvation appear to his saints. Verses 4, 5. No hazards shall pre- vent the means appointed for the safety of the Church from perfecting it. The tossing of waters shall not endanger the ark, so long as God steers it. God vouchsafes a partial rest unto his Church below, as an earnest of the full. Time and place are appointed by God for performing mercy to his Church. Waters must go and fall for the comfort of the Church, under the com- mand of God. Mercies are measured to months and days. God gives His Church mercy, and to see it. Now this mountain of Ararat is at least, according to the statements of the most recent visitors, 17,000 feet in height, that is to say, rather more than three times the height of the highest mountain in Scotland, Well, then, if the waters of the flood rose to such a lieight that they covered its summit, and by subsiding, enabled the ark to rest quietly on that summit, I cannot see how it is possible to escape the conclusion, which Hitchcock in his work on geology denies, however, that the waters did cover the whole habita- ble globe, round and round. The assertions of Scripture are so broad and so strong, that I cannot see how to escape their force. And then, the lan- guage is repeated : " abated from off the earth." — " The waters prevailed upon the earth." Now, let any honest, impartial reader of this chapter say what would be the impression upon his mind ; and I am sure it would be, that the flood there described was universal. And, as I stated before, if the flood was not universal, if it was topical, why did Noah take into the ark creatures found in every climate of the earth ? For instance, the raven, I believe, exists almost everywhere ; the dove certainly is found in eastern, western, northern, and southern lat- itudes. What was the use of preserving a bird that must have lived every- where ? And, when the dove went out of the ark, why did she return to it ? If you let out a dove between this and Boulogne, you will find that it will fly to the nearest dry land, probably to its own dovecote, as carrier-pigeons, it is well known, do. If this flood had not been universal, when the dove was let out, with its immense rapidity of wing, it would have soon reached that part of the globe that was not covered by the flood ; but she " found no rest for the sole of her foot : " and the presumption, therefore, is, that the whole face of the earth was covered by this deluge. — (Dr. Gumming. ) 1. The first difficulty in the way of supposing the flood to have been lite- rally universal, is the great quantity of water that would have been requisite. 2. A second objection to such a uni- versality is, the difficulty of providing for the animals in the ark. 3. The third and most important objection to this universality of the deluge is derived from the facts brought to light by modern science, respecting the distribution of animals and plants on the ^\ohQ.—( Hitchcock.) 149 CHAP. VIII. HOMILETW COMMENTARY : GENESIS, MAIN HOMILETICS OF THE PARAGRAPH.— Verses 6—12. The Judicious Conduct of a Good Man in seeking to ascertain the Facts oe Life, and his Relation thereto. We observe : — I. That Noah did not exhibit an impetuous haste to get out of the circum- stances in which God had placed him. Noah had now been shut up in the ark for a long time, and yet he does not give way to complaining language, but calmly waits the day of his deliverance. That day advanced in definite stages ; the fountains of the deep and the windows of heaven were closed, the waters returned from off the earth ; then the ark rested on the mountain, and the waters gradually decreased until the tops of the mountains were seen, and Noah was permitted to step out on dry land. And this is the ordinary way of life ; men are gradually released from their troubles, and given, step by step, to see the purpose of God concerning them. They do not see the dry land all at once, upon the first outlook from the ark ; they have to wait for it many days. The waiting is a sacred discipline, and the effort to ascertain the facts of the case and the Divine providence in reference thereto, is strengthening to the soul. It is very important that our conduct should be wise and calm during the last days of trial, as indiscretion then may have a most calamitous effect upon our after life, and may mar the effect of former patience. Some men are very impetuous ; they are always seeking a change of condition and circumstance ; and consequently they often get out of the ark in which they are located before the waters have wholly subsided, and thus injury befals them. Men should never be in a hurry to betake themselves from positions in which God has placed them, even though they may be uncomfortable ; the proper time of release will come, and then they will be safe in availing themselves of it. 1. We see that God does sometimes place men in unwelcome jyositions. The ark would not be a very welcome habitation to Noah. He would very likely, had he been consulted, have preferred another method of safety from the deluge. But there are times when God selects a man's circumstances for him, often uncomfortable, but always full of rich mercy. There are multitudes of good men to-day living and toiling in unfavourable spheres, which they would fain leave, but which they retain under a consciousness of duty. They are remaining in the ark till God shall give them permission to leave it. 2. That when God does place men in unwelcome 2)ositions, it is that their own moved u-elfare may he enhanced. Noah was placed in the ark for his own safety, and also that he might be an instrument in the hand of Divine providence in the new condition of things after the flood. And so when good men are in circum- stances somewhat unfavourable, it is that God's love may be manifested to them, that they receive a holy discipline, and that they may accomjilish a ministry of good to those by whom they are surrounded. Men who go into the ark are safe, but they have hard work awaiting them. 3. That when men are placed in umvelcome positions they should not remove from them without a Divine intimation. Had some men been in Noah's position they would have got out of the ark when it struck upon the mountain, they would have made no effort to ascertain the Divine will in reference to their lot. God never intends good men to get out of their arks until there is something better for them to step into. They must wait for the dry land. 150 HOMILETIO COMMENTARY : GENESIS. chap. viii. II. That Noah was thoughtful and judicious in endeavouring to ascertain the will of God in reference to his position in its relation to the changing condition of things. 1. Noah felt that the time tvas advancing for a change in his x>osition, and that it would he necessitated hy the new facts of life. Noah was not always to remaiu in the ark. Good men are not always to continue in their trying and unfavourable circumstances, they have presentiments of better things, and are justified in seeking to realize them in harmony with the Divine will. Some men never dream of bettering their circumstances, they are lethargic spirits, and are content to remain in the ark all their days ; they care not to inherit the new world before them. Mere ambition or restlessness should not lead men to alter their method of life or station, but only the providence of God as shown in daily events. When the earth is dry it is folly for a man to remain in the ark. The dry earth is God's call to Noah to come and possess it. Some men never have eyes to behold the opportunity of their lives. 2. Noah recognised the fact that the change in his jjosition should he preceded hy devout thought and precaution. Before he left the refuge of the ark he made every possible calculation as to the likelihood of the future ; he did not irre- verently trust himself to the care of a Providence whose blessing he had never sought. He moved in his more welcome sphere of life guided by the will of God. A worthy pattern for all who may be about to change their mode of life. III. That Noah employed varied and continuous methods of ascertaining the facts of his position and his duty in relation thereto. " And he sent forth a raven, which went forth to and fro, until the waters were dried up from the earth. And he sent forth a dove from him, to see if the waters were abated from off the face of the ground." 1. These methods ivere varied. First he sent forth a raven, "which went forth to and fro, until the waters were dried up from off the earth." Now the raven, being a bird which feeds upon flesh and carrion, must have "found plenty of food floating on the waters ; and it could have sufiicient rest on the bodies of the dead animals : for anyone may have seen a carrion crow standing on a dead animal carried down a mountain stream. Then Noah sent forth the dove, which feeds upon seeds and vegetable matter, it was obliged to return. But the second time it returned with the olive leaf in its mouth, which shewed that the waters had very materially subsided, and were within a few feet of the ground. And so men who are seeking a change in their condition of life should employ the best and most varied agencies to ascertain the propriety and opportunity of so doing. One effort may not be reliable. The raven may not return, even if the flood has not subsided. Then try the second, a dove. And if you are honest in the sending forth of these messengers, and in the interpretation of the olive leaf on their return, you need not miss your providential way in life. 2. These methods irere continuous. " And he stayed yet another seven days, and again he sent forth the dove out of the ark." You will notice here the interesting fact that Noah waited seven days. This is perhaps an indirect indication of the observance of the Sabbath. The Sabbath is a time when men may test the facts of daily life and circumstance. 3. These methods icere appropriate. Noah employed agencies that were ready to his use, that would be impartial in the service, and whose natural instinct would be an infallible guide. And so when men are testing the im- portant issues of life and circumstance, they should be careful to select the most fitting agencies for so doing. They should not risk so gi-eat a result upon an inappropriate or uncertain omen. IV. That Noah yielded a patient obedience to the test of circumstances which he had employed. — He was patiently obedient to the tests he employed ; he did not wantonly reject them or foolishly disobey them. Some men pretend 151 HOMILETia COMMENTARY : GENESIS. to seek the Divine guidance in the transactions of their lives, and yet they never follow it when ojiposed to their own inclinations or foregone conclusions. They send out the raven and the dove, and yet get out of the ark upon the dictate of their own impulse. This conduct is profane and perilous. V. That indications of duty are always given to those who seek them devoutly. The dove returned to Noah with the olive leaf. It is stated by some natural historians, that the olive grew under water in the Red Sea, and bore berries there. Whether this be so or not, it is probable that the olive may live more healthily under a flood than most other trees. It is eminently hardy, and will grow in a favourable soil without care or culture. It is generally a plant of the Mediterranean. Men who seek j)rayerfully to know their duty in the events of life, will surely have given to them the plain indications of Providence. Lessons : — 1. That men should not trust their own reason alone to guide them in the eve7its of life. 2. That men tvho wish to know the right imth of life should employ the best talents God has given them. 3. That honest souls are Divinely led. SUGGESTIVE COMMENTS ON THE VERSES. Verse 6, 7. God in wisdom some- times lengthens trials to test the faith and patience of His saints. Believing saints, though God appears not, will stay contentedly ioxiy days, that is, the time for their salvation. Lawful means believers may use for their comfort, when there is no imme- diate appearance of God. Visible experiments of the ceasing of God's wTath may be desired, and used by His people, where the Lord sets no prohibition. Unclean or the worst of creatures may be of use sometimes to comfort the Church. Instinct of creatures from God teaches His people of His providence to them. Verse 8. The dove emblematical of the Holy Ghost. 1. As the dove rested not on the flooded ground so the Holy Spirit will not dwell in an impure heart. 2. As the dove returned in the evening into the ark, so the Spirit in the time of the gospel, which is the evening of the world. 3. As the dove brought an olive leaf whereby Noah knew that the waters were dried, so the Spirit brings comfort and peace to the soul, assuring it that God's judg- ments are past, their sins being par- doned. The raven sets forth the wicked in 152 the church who go and come but never effectually dwell there. Noah sent forth a raven and a dove to bring him intelligence ; observe here, that though God had told Noah par- ticularly when tlie flood would come, even to a day (Ch. vii. 4), yet he did not give him a particular account by revelation at what times and by what steps it should go away. The know- ledge of the former was necessary to his preparing the ark ; but the know- ledge of the latter would serve only to gratify his curiosity, and the concealing it from him would be the needful exercise of his faith and patience. He could not forsee the flood by revelation ; but he might by ordinary means discover its decrease, and God was pleased to leave him to use them [Benry and Scott]. Believing souls, when means answer not, will wait a longer time. God's gracious ones in faith use other lawful means if one do fail. Clean as well as unclean, that which is chosen by God may be used by His Church for its good. Faith in God's salvation may put souls upon a desire to see it, or to have evidence of it. God's gracious ones desire the abating of the tokens of the Divine displeasure. Verse 9. The best means that be- HOMILETIC COMMENTARY : GENESIS. lievers use may not always give them rest. God's providence in continual tokens of displeasure, may obstruct means of comfort. It is in such case the work of the saints to take up the means again, in due time to use them. The dove is an emblem of a gracious soul, that, finding no rest for its foot, no solid peace or satisfaction in this world — this deluged, defiling world — returns to Christ as to its ark, as to its Noah, its rest. The carnal heart, like the raven, takes up with the world, and feeds on the carrion it finds there ; but return thou to thy rest, 0 my soul (Ps. cxvi. 7). 0 that I had wings like a dove (Ps. Iv. 6). And as Noah put forth his hand and took the dove, and pulled her in to him, into the ark, so Christ will graciously preserve, and help, and welcome those that fly to Him for rest [^Henry and 8cott\. Verse 10, 11. God's way of answer, and the waiting of His saints are fitly coupled. God's gracious ones are of a con- tented, waiting and hoping frame. Faith will expect from seven to seven, from week to week, to receive answers of peace from God. After waiting, faith will make trial of la^vful means again and again. It will add messenger to messenger. Waiting believers shall receive some sweet return by use of means in God's time. He that sends out for God is most likely to have return from him. Visible tokens of God's wrath ceasing He is pleased to vouchsafe to His own. It concerns God's saints to consider His signal discoveries of grace to know them, and gather hope and comfort from them. The olive branch, which was an em- blem of peace, was brought, not by the raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like dis- position that brings into the soul earnests of rest and joy [Henry and Scott\. This olive leaf in the mouth of the dove may set forth : — 1. The grace and peace by Jesus Christ which are brought in the mouth of His ministers. 2. The dove returned at first with- out her errand ; but sent again she brought better tidings. The man of God must not only be " apt to teach," but '' patient, in meekness, instructing those that oppose themselves ; proving, if at any time, God will give them repentance" [Trapp\. The fresh olive leaf Avas the first sign of the resurrection of the earth to new life after the flood, and the dove with the olive leaf a herald of salvation. Verse 12. The giving of one step of mercy makes God's saints wait for more. The saint's disposition is to get mercy by trying means, as well as to wait for it. In the withholding of return of means may be the return of mercy. Though the dove stay, yet mercy cometh. Providence promotes the comforts of saints when he seems to stop them. MAIN HOMILETIUS OF THE PARAGRAPH.— Verses 13—19. Man's Going Forth apter the Judgments of God, I. That he goes forth upon the Divine command. '•' And God spake unto Noah, saying, go forth of the ark, thou and thy wife, and thy sons, aud thy sons' wives with thee." 1. That Noah teas councilled to go forth from the ark on a day ever to be remembered. "And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth." Men should always keep the chronology of their moral life, the days of deliverance from unwelcome circumstances should be 153 / ciiAr. VIII. IIOMlLF/nC COMMENTARY: GENESIS. carefully rcincnibcrcd ; this will aid the gratitude of the soul. Every great sold has its calendar of i)rogreKS. Thcrd arc some days men can never forget. Tlie day on which Noah came out of the ark would be an immortal memory. 2. T/i((t Noah iras commai/dcd to go out from the ark when the earth was dry. (Jod never commands a man to leave his refuge or his circumstances under conditions that would render it indiscreet to do so. He waits till all is ready, and at the most iitting moment tells the good man to go forth from his hiding l)lace into the new splicre of activity. Men should not stoj) out of the ark until the earth is dry enough to receive them, and then only at the call of God. II. That he g-oes forth in reflective spirit. Wc can readily imagine that Noah would go forth from tlio ark in very reflective and somewhat pensive mood. 1, He would think of the multitudes who had been droumed in the great waters. As he stepped out of the ark and his eye only rested on his own little family as the occui)ants of the earth, his heart would be grieved to think of the jnultitudes who had been destroyed by the deluge. True he was glad to escape from the close confinement of the ark, but liis own joy would be rendered pensive by the devastation everywhere apparent. And when the judgments of («od u])on the wicked are observed in the earth, it is fitting that men should be tliouglitful. 2. He would think of his oivn immediate conduct of life, and of the future before him. When Noah came forth from the ark, he stood in a world destitute of inhabitanis, and ecpially destitute of seed and harvest. lie Would have to engage in the work of cultivating the soil and in providing for the needs of the future, lie is now entering upon an anxious and laborious life, ilow few men truly realize that the future of the world depends upon their industry. The once solitary husbaudman is now forgotten in the crowd of those Avho culture the earth. III. That he goes forth in company with those who have shared his safety. l._ He goes forth in compaui/ with the relatives of his oivn family. " Go forth of the ark, thou and thy wife, and thy sons, and thy sons' wives with thee." (Jod ])crmitted the family of Noah to be with him in the ark, to relieve his solitude, to aid his ellbrts, to show the protective influence of true piety ; and now (]ic_y are to join him in the ])ossession of the regenerated earth, that they may onj'oy its safety, and aid its cultivation. 2. He goes forth in company ivith the life-giving agencies of the unicerse. " Every beast, every creeping thing, juul every fowl, and whatsoever creepeth upon the earth; after their kinds went lorth out of the ark." And thus this motley and miscellaneous crowd came out of the ark to lill creation with its usual life. SUGGESTIVE COMMENTS ON THE VERSES. Noah's first CoNSCIOUSN]!:SS of '"f*"'^ "/ «"'• 2. That it tvas only a faint type Safety after the Deluge. "J' ^^c jinai judymcnt. ■%7-„.„„-«o -NT -i. • 1 i i 1 1 II. He would prdbably bo imiirossed with Vciso 13. Now, itis somcwliat natural, .ami ^^^^ Efficacy of the Remedial Expedient. How tm.ayn..tbocnthorin_nnterc«t,ngorui,pn.htablo, ^^.^^^.j^j ,^^ .^,^,^^j,.^, t,,^, _.^,.,. ^^^._^^ j^^^^j ^,, ^^^^^^ to s H-ouIate com-erning Noah s i,npn.ss.on on ^^^^^^j ..^^ ^^..^,^ ^1^^ ^,il,,,„.^ ^^,,^1 ,„ ^^^f^.j ,,.,,;,t,,^.re^i Z ] •' "^'"" *^" ^''"" ''^ ^^'"^ ^'™""'^ tho storm ■>. 1. Thi, cvpcdim^ Ls Divine. lliat was dry. m • x- -i. xi *. i- x r •' Chnstiauity, the great expedient for saving I. Ho would, ]irobably, be impressed with souls from the deluge of moral evil, is God's the Greatness of the Calamity he had Escaped. plan. " ^Vllat the law eould not do in that it Tlio roaring waters had sidisiilod, but they had was weak through the flesh." riiilosophy ex- wrought a terrible desolation, they had redueed haustcd itself in the trial. 2. T/iin c.vpcdicnt the earth to a vast eharuel house ; every living alone icas cffi'ctirc. When the dreadful storm voice is hushed, and all is silent as the grave. came we may rest assiu'ed that every one of riio i'atriareh perhaps woidd feel two things that terror-stricken generation would seize iu relation to this calamity. 1. 'That it was the some scheme to rescue him from the doom. 151 IIOMILETia COMMENTARY: GENESIS. CHAP. VI ir. There is no other name, &c. 3. The expedient ivas on/i/ effective to those who committed them- selves to it. III. He would probably be impressed with the wisdom of his faith in God. He felt now : ]. That it was wi.ser to believe in the word of God, than to trust to the conclusions of his own reason. He lui^'ht have reasoned from the mercy of God, and the general experience of mankind, that Kiich an event as the deluge would never have ha]ipened ; but he trusted in God's word. 2. Tlutt it was wiser to believe in the Word of God, than to trust to the uni- formity of nature. 3. That it was wiser to believe in God's Word, than to trust to the current ojnnion of his contemporaries. Now, will not the feeling of the good man when he first enters heaven, correspond in some measure with the feelings of Noah on the occasion when he first loolced imra his ark, saw the face of the " dry ground," and felt that ho was safe ? Will there not Ijo a similar impression of tho tremendous calamity that has been escaped ? Will not the sainted spirit, as it feels itself safe in the celestial state, reflect with ordinary gratitude upon that deluge of sin and suffer- ing from which it has been for ever delivered. (llomilis^t.) As tlie flood commenced on the 17th of tlic second month of the 600th year of Noah's hfe, and ended on tho 27th of the second month of the GOlst year, it lasted a year and ten days ; but whether a solar year of 3G0 or 365 days, or a lunar year of 352, is doubt- ful [Keil and JJelitz.^ch]. As times of special mercy are re- corded by (lod ; so they should be remembered by the Church. At His appointed periods God measures out mercy unto his Church. The patient waiting of the saints would God have rcconled as well as his own mercy. As mercies move God's Church, so He moveth His saints to remove the vail, ;uid to meet them. Several periods of time God takes to perfect salvation to His Church. Verse 14 — 17. After their patient waiting God will certainly speak to His saints. God speaks not doubtfully but cer- tainly to His people in His returns. God Himself must speak unto the satisfying of His saints in reference to their conduct. Upon the change of Providence, God speaks change of duty to His saints. It is at God's pleasure to ordain or lay aside external means of man's sal- vation. God's promise is completely good unto His Church for saving. Propagation, and increase of creatures on earth, is God's blessing for His Church. Verses 18, 19. God's command and saint's obedience nmst be found to bring ab(jut their comfort. It becometh saints to make their outgoings and incomings only upon tho Word of God. ^ Providence appoints and maintains order in t^/c moving of His creatures ; but especially in His Church. Admirable is the work of Providence upon brutes to keep them in order. The motion of the brute is at the Word of God to go in and out for safety. MAIN nOMILETICS OF THE PARAGRAPH.— Verses 20—22. The Devout Conduct of a Good Man after a Special Deliverance fiiom Eminent Danger. I. That Noah gratefully acknowledged his deliverance as from God. True, Noah had built the ark, and might liave taken much credit to himself for so doing. He might liave considered this an important element in his preservation from the waters of the deluge. And in contcmi)lation of his own effort he might have lost sight of the Divine providence over him. How many men after a period of cs[JC(nal deliverance from peril, magnify their own foretliouglit, their own skill ; they ahuost entirely forget the aid which heaven has rendered 155 CHAP. VIII. HOMILETIC COMMENTARY : GENESIS. them, and without which they could not have escaped the common doom. Such conduct is most ungrateful, and those who are guilty of it show them- selves unworthy of the help they have received. The truly grateful soul will always acknowledge the deliverances of life as from the loving care of God. He only can save men from the deluge occasioned by sin. II. That Noah devoutly offered to God a Sacrifice in token of his deliverance. Noah built an altar for burnt sacrifice, to thank God for gracious protection and to pray for his mercy to come. This is the first altar mentioned in history. The sons of Adam had built no altar for their offerings, because God was still present on the earth in Paradise, so that they could turn their offerings and hearts toward that abode. But with the flood God had swept Paradise away, withdrawn the place of His presence, and set up His throne in heaven, from which he would henceforth -reveal himself to man (chap. xi. 5 — 7). In future, therefore, the hearts of the pious had to be turned towards heaven, and their offerings and prayers needed to ascend on high if they were to reach the throne of God." \. TJiis sacrifice was the natural outcome of Noalis gratitude. Noah had been commanded to do everything else connected with his wondrous deliverance ; he was commanded to build the ark, and was given the pattern after which he was to construct it ; was told who were to occupy it, and when he was to leave it. But no command was issued in reference to the offering of this sacrifice ; that was left to the judgment and moral inclination of the patriarch. A truly grateful soul has no nee d to be told to offer a suitable sacrifice to God upon deliverance from danger. 2. This sacrifice tvas not precluded by any excuse consequent upon the circumstances of Noah. Noah did not give way to excessive grief at the destruction wrought by the waters, and so delay his devotion till liis sorrow was assuaged. He did not excuse himself upon the ground that his resources were scanty, and that therefore he would wait till his wealth was augmented before he would sacrifice to the Lord, and that then he would offer a sacrifice worthy the occasion. Noah offered according to his circumstances and did not allow any duty to take precedence of this. He did not indulge the joy of triumph so as to forget the claims of God upon him. He was a true man, alike in sorrow as in success. He showed himself worthy to be entrusted with the caret)f the new w^orld. III. That the sacrifice of Noah was acceptable to God and preventive of further evil to the world. 1. It was fragrant. " And the Lord smelled a sweet savour." He was propitiated. He had respect to the offering. It w\as welcome to him as the outcome of a grateful soul, and as emblematical of a sacrifice in the days to come, which would come up before Him as a " sweet smelling savour." 2. It v:as precentive of calamity. "And the Lord said in his heart, I will not again curse the ground any more for man's sake ; for the imagination of man's heart is evil from his youth ; neither will I again smite any more every living thing, as I have done." The more we sacrifice to God the safer we become in our circumstances of life. Sacrifice is wisdom. If God were to destroy the world on account of the sin of man, it would never exhibit leaf or fruit, it would be seldom free from the angry waters of deluge. 3. It teas preservative of the natural agencies of the universe. " While the earth remaineth seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease." There is a close connection between the sacrifices of the good and the fruitful springs of the universe. Devotion of soul is allied to the constancy of nature more than we imagine. The_ world's Noahs are allied to the world's seed time and harvest. What sacrifice have we offered to God for our many deliverances through life ? 156 HOMILETIC COMMENTARY : GENESIS. CHAP. YIII. suggestive comments on the verses. Noah's Offering on Coming Forth from the Ark, and its Results. Verses 21, 22. I. The occasion on whicTa this offering was made. It was no ordinary occasion. During the sixteen hunch-ed and fifty years in which the world had existed, there had been no such manifestation of the Divine cha- racter as this family had seen. 1. On this oc- casion how impressively would Noah and his family he reminded of the Divine forbearance ichich had hccn displayed to the ivhole world. There had been since the Fall a gradual un- folding- of the scheme of mercy in the institu- tion of sacrifice, the preaching of the patriarchs, and the teaching of the Spirit. 2. With what solemn atve would Noah and his family now view the earth hearing on every part of its sur- face the maris of recent renyeance. \Vlien they entered the ark the earth was .smiling with plenty and thickly populated ; now all ai'e gone. They are the sole remnant of the human popidation. 3. With what adoring and grate- ful feeling would Noah and his family view their own preservation on this occasion. Singled out by Divine mercy, preserved by Divine power, directed by Di\'ine wisdom, they had built the ark in which they had been pre- served, while all around was destroyed. II. In its Nature. 1. An expression of grati- tude. It was his first act. He stayed not to build a habitation for himself. His stock was small, yet he took the best of his flock. 2. An achiowiedgnwnt of dependence. Noah remem- liered his recent preservation, and in his offer- ing expressed his confidence that He who had preserved him under such circumstances would still continue to provide for his safety. 3. The offering of Noah was a lively exhibition of his faith -in the future atonement as well as an ap- propriate testimony that his recent preser- vation ivas owing to the efficacy of that atone- ment. III. In its results. 1. The offering was ac- cepted. 2. The promise which ivas given. 3. The covenant which loas made \_Sl-etches of Ser- mons by Wesleyan Ministers]. Obedience and sacrifice are sweetly set together by God, and kept together by saints. The first work due to God's salvation is the setting up of His worship in truth. The saints in faith built altars and brought sacrifices to God upon His word. God would have but one altar at a time in the place which he should choose. Altar and sacrifice worship is most requisite for sinners to come to God. Therefore Christ is both for propitia- tion. 1. A believing priest. 2. A sanctified altar. 3. A clean sacrifice. 4. A type of Christ. The sacrifice which God accepts must ascend and come up to Him, to be available. The sacrifice which brings peace to man, giveth glory to God. Verse 22. God pleased in Christ is resolved in heart, and promises to do good unto His people. The sons of Adam are from birth evil in their principles to high provoca- tions. Grace in God's covenant glories over sin and will overcome it. Sinners may be exempt from one kind of punishment, though not from all. The seasons : 1. Secured by cove- nant. 2. While the earth remains. 3. Varied in fertility. 157 CHAP. VIII, nOMILETIC COMMENTARY : GENESIS. ILLUSTRATIONS TO CHAPTER YIII. BT THE REV. WM. ADAMSOK Xiongings ! Ver. 1. As prison ers in castles look out of their grated windows at the smiling landscape, where the sun comes and goes ; as we, from this life, as from dungeon bars, look forth to the heavenly land, and are re- freshed -wath sweet visions of the home that shall be ours when we are free. And no doubt the longings of Noah and his family were in- tensely deep for the hour when once more they could leave their floating prison to rest beneath sunny skies, and to ramble amid verdant fields. So does the new creature groan and travail in pain for the moment when it shall be freed from this body of death, and rest upon the sunny slopes of the new earth wherein dwelleth righteousness. But patience ! and thine eyes shall see, not in a swift glance cast, but for eternity, the land that is far off : — " Yes ! though the land be very far away, A step, a moment, ends the toil, for thee ; Then changing grief for gladness, night for day. Thine eyes shall see." — Havergal. Judgments ! Ver 5. After the tossings cease the window is opened, and the tops of the mountains are seen. Its light shines in from the new world. What is at first seen appears isolated. The waters stDl only jjermit glimpses, iinconnected glimpses of the coming- new earth. Yet there it is ; and the hill toj)s are pledges of untold and unknown scenes of future joy. For many a day Noah, the spiritual man, has been shut up ; but now the floods of regenerating judgment assuage, and the light breaks in. Now the new man belongs to the new creation ; for the old man and his monstrous progeny are destroyed, and — " Mercy's voice Is now heard pleading in the ear of God." Safety ! Ver. 1. A ship was sailing in the Northern Sea, with wind and tide and surface current all against her. She was unable to make way. In this emergency the captain observed a majestic iceberg moving slowly and steadily in the very direction he desired to take. Perceiving that there was an iinder- curreut far below the surface, and acting on the extended bar;3 of the iceberg, he fastened his vessel to the mass of ice, and was carried surely and safely on his course against the wind and wave. Noah anchored his ark to the Providence of God. No sails were unfurled to the breeze, no oars were unshipped to mov'e the lumbering ark, no rudder v>'as employed to steer. The Providence of God was deeper than the winds and wave and contrary current ; and to that, he fastened his barque with the strong cable of faith. Hence the security of the ark with its living freight : — 158 " Let cold-mouthed Boreas, or the hot- mouthed East, Blow till they burst with spite ; All this may well confront, all this shall ne'er confound me." — Quarks. Protection .' Ver. 4. Years ago, one of our fleets was terribly shattered by a violent gale. It was found that one of the ships was unaffected by the fierce tumvilt and commotion. Why ? Because it was in what mariners de- signate so forcibly " the eye of the storm." Noah was so situated. While all was desola- tion, he was safe. The storm of wind and rain and watery floods might toss and roar and leap ; Noah's ark was at rest — safe in " the eye of the storm." And just as the ship's compass is so adjusted as to keep its level amidst all the heavings of the sea ; so the heaven-built struc- ture was calm amid encircling billows. Amid the fluctuations of the sea of life, the Christian soul remains undisturbed ^calm amid tumul- tuous motion — in " the eye of the storm." " Leave then thy foolish ranges, For none can thee secure But One who never changes. Thy God, thy life, thy cure." Security! Ver. 6. When Alexander the Great was asked how he could sleep so soundly and securely in the midst of surrounding danger, he reiDtied that he might well rejjose when Parmenis watched. Noah might well be in peace, since God had him in charge. A gentle- man, crossing a dreary moor, came upon a cot- tage. When about to leave, he said to its occupant, "Are you not afraid to live in this lonely place ?" To this the man at once re- sponded, " Oh ! no, for faith closes the door at night, and mercy opens it in the morning." Thus was Noah kept during the long night of the deluge ; and mercy ojsened the door for him. " Heaven closed its windows, and the deep Restrained its fountains, while the arid winds Swept o'er the floods." — Bickcrsteth. Teachers ! Ver. 6. Each of God's saints, writes a model minister, is sent into the world to prove some part of the Divine character. One is sent to live in the valley of ease — having much rest, and hearing sweet birds of promise singing in his ears — to prove the love of God in sweet communings. Another is called to stand where the thunder clouds brew — where the lightnings play, and where the tempestuous winds are howling on the moun- tain tops — to prove the power and majesty of God to keep from all harm, and preserve amid all peril. Thus : — IIOMILETIC COMMENTARY: GENESIS. CHAP. VIII. " God sends His teachers into every age, To every clime, and every race of men, With revelations fitted to their growth." — Lowell. Kaven ! Ver. 7. 1. Some have likened this Lird to the law, which can tell no tale of com- fort— which leaves the soul in the deepest cells of uttermost despair, and which pays no sooth- ing visit. 2. Others have compared this bird with the worldling, to whom the Gospel ark is not a welcome home — who is carried away by the wild desires and raging lusts — who wanders to and fro, and never settles, and who feed upon the putrid remnants of sin, the carrion of loathsome pleasures. 3. Others again have regarded this gloomy bird and its instincts as a type of the old nature in the Christian, for of the impure a remnant still exists in the saintly heart. Thus the. raven, finding its food in carrion, figures those in- clinations, writes Jukes, which feed of dead things. The ark does not change the raven ; so the Ci-oss may restrain, but does not alter impure desires. Dove ! Ver. 8. The Mandan Indians have an annual ceremony held round a " big canoe " which is of singular interest. The ceremony is called "the settling- of the waters;" and it is held always on the day in which the willow trees of their couiitry come into blossom. The reason why they select this ti'ee is that the bird flew to their ancestors in the " big canoe " when the waters were settling, with a branch of it in its mouth. This bird is the dove, which is held so sacred among them that neither man, woman, nor child would injure it. Indeed, the Mandans declare that even their dogs instinctively respect the dove. " Sweet dove ! the softest, steadiest plume In all the sunbright sky, Bright'ning in ever-changeful bloom, As breezes change on high." Olive Tree ! Ver. 11. This may justly be considered one of the most valuable gifts which the beneficent Creator has bestowed up- on the human family — and in its various and important uses, we may discover the true rea- son why the dove was directed by God to select the olive leaf from the countless variety which bestrewed the shiny tops and declivities of Ai-arat— as the chosen symbol of returning health and life, vigour and strength, fertility and fruitfulness. " For in a kindly soil it strikes its root, And flourisheth, and bringeth forth abun- dant fruit." — Southe)/. Ark-rest ! Ver. 8. Noah's dove found no rest for the sole of her foot, though the raven did. But his foothold — decay and death — would not suit her ; so, whirling round and round, at last she returned to the ark. The needle in the compass never stands still, but quivers and trembles and flutters until it comes right against the north. The wise men of the East never found rest until they were right beneath where the star gleamed. So the soul can enjoy no true and fixed repose till it enters into Christ, the true ark ; and all its tossings and agitations are but so many wings to carry it hither and thither, that it may find rest. As Augustine says : " Thou, O God, hast created us for Thyself, and our hearts are rest- less until they rest in Thee." Therefore the soul that seeks rest elsewhere, " Oh ! but it walks a weary round. And follows a sad dance." — Manson. Dove-voices ! Ver. 8. A young man who had been pioiisly brought up, but who had given himself np to every kind of vice and folly, at last joined himself to a company of pirates. A voice — soft and gentle as a mother's — seemed to be always pleading with him. It was the plaintive, appealing "coo-oo" of the dove. Wherever he went, there he heard the " home-call." One night, when the crew had landed amid the lovely forest scenery of a West Indian island, he heard the "dove-voices" amid the tropical vegetation. The tender, re- proachful murmer seemed to pierce him through his very heart. He fell on his knees in deep contrition of soul ; and the same dove who had called him to penitence, called him to peace. " For back He came from heaven's gate. And brought — that Dove so mild — From the Father in heaven, who hears Him speak, A blessing for His child." — Bremer. Olive Leaf! Ver. 11. There is one still for the family of God in the ark of His Church floating (in the troublous M^aters of the world. For ages the weary cry of the people of God, waiting and watching for the final deliverance, has gone up : How long, O Lord ? The Dove — the Holy Spirit — bears to us the olive-leaf : I -will come again, and receive you to myself. The raven — i.e., human reason — does not Taring this emblem of hope ; but the Heavenly Com- forter— " Oh ! who could bear life's stormy doom. Did not Thy Heavenly Dove Come brightly bearing through the gloom, A peace-branch from above !" — Moore. Dove-lessons i Ver. 9. Doves have been trained to fly from place to place, carrjang letters in a basket, fastened to their necks or feet. They are swift of flight ; but our prayers and sighs are swifter, for they take but a mo- ment to pass from earth to heaven, and bear the trouljles of our heart to the heart of God. As Gottliold says, these messengers wing their way, and in defiance of all obstacles they re- port to the Omniscient the affliction of the victim, and bring back to him the Divine con- solation. And yet not always at once ; for Noah sent his messenger out more than once ere the message of peace and prosperity was brought back. The dove — 159 CHAP. YIII. HOMILETW I COMMENT A R Y : GENESIS. f " A second time returning to her rest^ Bronglit in her mouth a tender oli\''e-leaf — Emblem of peace." ' Olive-Sjonbol ! Ver. 11. The celebrated Captain Cook found that green branches — carried in the hands, or stuck in tl.ie ground — were the emblems of peace uniyersally em- ployed and understood by the mimerous and untutored inhabitants of the SoiTtb; Sea Islands. Tm-ner mentions that one day, -jtv-hen he and others were backing out into deep water to get clear of some shallow coral-paitehes, and to look for a better passage for 'their boat^ the natives on the shore — thinking they were afraid — ran and broke off brfjinches from the trees, and waved them above their heads in token of peace and friend^ship. The cruel natives of Melanesia iised this as a means of decoying the missionary B^' shop Pattison ashore to be murdered. And iience the people of Israel were commanded to construct their booths at the Feast of Tabernacles partly with branches of olive. All the civilized nations of the world were secretly directed by the over- riiling Providence of Heaven, writes Paxton to bear them in their hands as emblems of peace and amity. Dove-Symbol ! Ver. 11. Bishop Lake says that tie early fathers observed the alle- gory which Peter makey in comparing Noah's ark unto the Church. p?hey considered that as the dove 1 jrought the o''iive branch into the ark, in token that the deluge had ceased, even so the dove, which lighted upon Christ, brought the glad tidings of the Gospel, that other ark — " Like Noah's, cast upon the stormy floods, But sheltering One who gave His life for man." Deluge! Ver. 13. This narrative has en- countered countless and incisive criticism. The enemies of truth have gathered about it. They have marshalled all their forces. They have looked from a distance upon its palaces and towers. Sceptical scientists have said : " We wUl undermine these chapters ■with ad- verse criticism on the possibility of such a deluge. We will 'prove that its foundations are a mere shell — that within is but a bed of quicksand." Thus have they toiled to shatter Noah's ark for centuries ; but it still remains intact ; and though it is not true that the material fabric remains undecayed on the summit of inaccessible Ai-arat, yet it is glo- riously true that the moral structure stands fixed and sine on the towering summit of Divine Truth : — " Grounded on Ararat, whose lofty peaks, Soon from the tide emerged." ^ ' Freedom ! Ver. 17. When the door of the ^"^'^.^ J^- was thrown open what a joyous bursting tortn "iriv>^gi.g -^^.j^g ) The strong eagle spread his wmgs an 'Ttij goared upward from the place of his long captiviij^^,. ^j^^ ^^^.^j ^. ^,j^^ j^^j field and the birds of the air followed — each in its own way. They had entered by two and two — by seven and seven, in order and method ; but doubtless they came out in a different manner — swift — eager — delighted. " Till all the phune-dark air, And rude resounding shore were one wild cry." — Anonymoxis. How will the bodies of the saints bound from the ark of the grave ! How will their sphits spring with inconceivable gladness, when the door is opened, and they are bidden to " enter into the joy of their Lord !" Spiritual Truth ! Ver. 13. Gather off your beech-trees in the budding spring days a little bro-\vn shell in which lies tender green leafage, and if you wiU carefully strip it, you will find packed in a compass that might al- most go through the eye of a needle the whole of that which afterwards in the sunshine is to spread and grow to the yellow green foliage which delights and freshens tlie eye. In this mysterioiis incident of the Deluge are folded up all the future purposes of Jehovah in the destiny of the world — all the fruitful lessons of grace and goodness to be taught to the future generations of the church, and all the figurative symbolism bearing upon the many- sidedness of the great salvation of the Son of God:— " Ours by His eternal purpose ere the universe had place ; Ours by everlasting covenant, ours by free and royal grace." Liberty ! Ver. 18. Up to this point, Noah was a prisoner of hope — seciu-e, yet stUl a prisoner. When through grace the sinner has passed the judgment of the first creation, and has felt the tossings cease, and then has seen the hiU-tops, and received the olive-leaf from the mouth of the gentle Dove, his freedom is near. Many a conscientious doubt as to rules or times or places is now resolved for us. Then Noah and his sons, " With living tribes innumerous, beasts and birds. Forth from the ark came flocking." Acceptance | Ver. 21. As Abel came with the appointed lamb, and was accepted ; so Noah came with his sacrifice, and his service was grateful incense. Both offerings teach that there is a virtue in the death of Christ so precious and so mighty that it has resist- less power with God. To use the ex- pressive language of Law, " the curtains of God's paviUon are here thrown back, and each attribute appears rejoicing in re- demption." The Spirit says that the Lord smelled a sweet savour — that clouds of pre- vailing odours pierced the skies. Its flame was a light to pious pilgrims in patriarchal times, and after the lapse of centuries it con- tributes this diamond-radiance to us ; when as of old— " The smoke of sacrifice arose, and God Smell'd a sweet savour of obedient faith." CHAP. IX. HOMILETIO COMMENTARY: GENESIS. CHAPTER IX. Critical Notes. — 1. God] Heb. Elohim. Blessed] Similar to the blessing pronounced upon Adam and Eve (Gen. i. 28 .—2. The fear of you, and the dread of you] The fear of you, as existino- in the inferior animals. " Dread " imparts a greater intensity of meaning into the word the fear which paralyses. It may be that even in Paradise the lower animals had a wholesome fear of man, by means of which they could be kept in subjection. Now they are to be ruled by force and terror. — 3. Every moving thing that liveth] This form of permission forbids the using of any animal that hath died of itself.— 4. But the flesh -with the life thereof ] Some suppose that it is hereby intended to forbid the cruel custom of some ancient nations in tearing off the flesh from living animals. But this was the practice of later heathenism, and it is therefore more probable that we have here a command that the blood of animals must first be shed before they can be used for food. This prohibition was also made to serve the purpose of educating the people to the idea of the sacredness of blood as a means of atonement (Lev. xvii. 11 ; Heb. ix. 22). — Life.] The animating principle — the animal soul. The blood is regarded as the basis of life (Deut. xii. 23). "The blood is the fluid-nerve : the nerve is the constructed blood" (Lange). "He disgorges the crimson tide of life " ( Virgil), JEn. IX., 348. — 5. Your blood of your lives] LXX. has "blood of your souls" — the blood which contains the life or animal principle. — Eequire] i.e., judicially, in the sense of making " inquisition for ;" same verb used in Psa. ix. 12. — At the hand of every beast] They have no right to human flesh, and men are to avenge the injuries they suffer from them. Hence their extermination is justifiable for the protection of human life. — Every man's brother] Heb. " Of every man^ his brother." Society was thus permitted to inflict punishment for the highest wrongs against itself. Every man was to see in every other a brother, which recognition would give an awful significance to the crime of murder. Some consider that the duty of blood-vengeance is thus laid upon the next of kin ; but this sprang up in later times, and it is better to take the words as laying down the principle of all such punishments.^ — Life of man] Man is emphatic. — 6. By man] This would seem to denote the instrument of the action, yet the Hebrew has a special phrase to indicate such a meaning, in that case using the expression " by the hand of man." It is more probable that the preposition denotes substitution " in the place of man," " life for life.'' Thus 2 Sam. xiv. 7, " For the soul (the life, or in place of) his brother." The LXX has (ver. 6) "in return for his blood." The Targvun of Onkelos has " by the witnesses according to the word of judgment." — 9. My covenant] Usually means a compact made between two parties, delivered in solemn form, and requiring mutual engagements. As employed in Scripture, from the nature of the case, it must also be extended to mean God's promise by which He binds Himself to His creatures without "^erms, absolutely (Jer. xxxiii. 20 ; Ex. xxxiv. 10). Geseiiius derives the term from the verb " to cut," as it is a Hebrew phrase "to cut a covenant," and it was customary for the purpose of ratifying such to divide an animal into parts. Others derive it from the verb " to eat together," thus explaining the phrase " covenant of salt." By others it is referred to purifying (Mai. iii. 2). — 13. I do set] Heb. " I give— constitute — appoint." — My bow] This implies that the bow previously existed, but was now appointed as the sign of the covenant. It was already a symbol of constancy in nature. The rainbow is used in Scripture as the symbol of grace returning after wrath (Ez. i. 27, 28 ; Pev. iv. 3 ; x. 1). — Token]. Some appointed object put before two parties for the purpose of causing them mutually to remember (Gen. xxxi. 48, 52), 14. When I bring a cloud] Heb. " In clouding a cloud," denoting intensity. A probable reference to the violent showers of the eastern woi-ld, issuing from thickly congregated clouds ; on which dark ground the rainbow would appear. — 16. The everlasting covenant] Heb. "The covenant of eternity."— 17. Token of the covenant] The Hebrew word is not used of miraculous signs. Any permanent object would serve. A memorial was all that was required. — 18. Shem, and Ham, and Japheth] See Critical Notes, ch. v. Japheth was the eldest ; but Shem is named first, as being the family whence the Messiah was to spring. —Ham] So named, probably, from his children occupying the torrid regions. The name is applied to Egypt ; and in the Coptic signifies blackness, as well as heat. — Japheth] Signifies spreading. He was the father of the largest portion of the human family, Celtic, Persian, Grecian, German — occupying the northern part of Asia, and all Europe. — Ham is the father of Canaan] Mentioned to draw attention to the fact that Ham was cursed in his family, not specially in himself. The sacred historian appends such notices, as reading the prophetic word by the light of subsequent history. It was also necessary to show how the curse of God rested upon the Canaanites. — 19. Overspread] Heb. "divided," or "dispersed." They were the progenitors of those who divided the whole earth for a habitation . — 20. And Noah began to be a husbandman] Heb. The man of the ground. Like the Gr. ysufyos, and the Lat. Agricola. As the Heb. has the article, the meaning is conveyed that such had been his occupation, and it is now resumed after the interruption of the flood. — Planted a vineyard] The first mention of the culture of the grape. This was well known to have been the chief occupation of the Western Asiatics, chiefly Syria and Palestine.— 21, He was uncovered] More accurately, "he uncovered Q 161 IIOMILETIC COMMENTARY: GENESIS. chap, ix. himself." Intoxication made liim careless regarding the ordinary provisions for preserving modesty. _22 Told his brethren without] Outside the tent.— 24. Andknewl The particular word used implies that he had this knowledge of himself, and not from the information of others. He became sensible of his condition —His younger son] Heb " His son, the little." Some consider that Shem was the youngest, as Ham is second in the list in five other places But here, the order of the names is no crtain guide ; because it was customary to arrange names according; to their rhythm, or sound. Others say that the or.-.er of the names is determined by their importance and moral nobility as factors in fulfilling the purpose of God. The most likely meaning is, that Ham was the "little one" distinctively, ie., the youngest of all— Had done unto him] Heb. " A thincf which " 'I'he exi^ression implies something more than carelessness or omission, and suggests "the idea of some positive act of shame or abuse.— 25. Cursed be Canaan] " Ham is puni-shed in his sons, because he sinned as a son ; and Canaan, because Canaan followed most closelv in his father's footsteps." Noah fixes his prophetic eye upon this people as the most powerful and per.sistent enemies of Israel. — Sarvant of servants] A Hebraism to denote extreme degradation— a state of slavery. " Hewers of wood, and drawers of water" (Josh, ix 23), refers to their complete subjugation 'in the days of Jo-shua and Solomon. — 26- Blessed be the Lord God of Shem] Heb. " Blessed be Jehovah, the God of Shem." " If Jehovah is the God of Shem, then is Shem the recipient and the heir of all the blessings of salvation which God, as Jehovah, procures for humanity."— A'c?7. Shem has the redeeming name of God —Canaan shall be Ms servant] Heb. "Servant to them." Referring to those who should descend from Shem. Fulfilled when Israel conquered Canaan, extirpated the greater part of the inhabitants, .and reduced the remnant to entire subjection. The gi eat obstacle to the family of Shem in the time of Abraham was the Canaanite (Gen. xii. 6).— 27. God shall enlarge Japheth] Lange renders it, " God give enlargment to the one who spreads abroad." The word signifies to make room for, or give space for outspreading. Keil iinderstands it metaphorically, as denoting happiness or prosperity. Brimdn"- into a "large place" is an image frequently employed in the Psalms and other places, to express a state of joy (Psa cxviii. 5 ; 2 Sam. xxii 20). But the more literal interpretation is probably the true one. Japheth was to spread out through the earth, to have the colonising spirit. And he shall dwell in the tents of Shem] — The chief Jewish authorities, with others, make Elohim the subject of the verb, and with sufficient reason, as there is no necessity for a new grammatical subject. It is more natural to interpret the words as describing two acts of God. He (God) will enlarge Japheth, but He will dwell in the tents of Shem. This view gives a more spiritual significance to the prophecy. Shem was the habitation of God. A merely political interpretation fails to satisfy so high a conception. MAIN EOMILETICS OF THE PARAGRAPH.— Verses 1—7. The Divine Benediction on the New Humanity. The human race now starts from a new beginning. Through the Fall the contagion of sin had spread until the Old World had reached a maturity of corruption, and tempted beyond forbearance the vengeance of Heaven. The terrible judgment of the Flood overwhelmed the violence that filled the earth, and destroyed all except the " eight souls who were saved by water." But Mercy at length finds a time for rejoicing and triumph, and those deeds_ of kindness in which she delights. The Divine benediction, so full of present gifts and of promise, came in answer to pious devotion expressed in an act of sacrifice. The new humanity had acknowledged sin, and the necessity of propitiating Him to whom alone man has to render an account. God's blessings are no empty form of words, no pleasing abstractions in which alone philosophic medita- tion can delight. They are substantial good. God loves, and therefore gives. The word of blessing, in ver. 1, is afterwards expanded into gifts and provisions for the new humanity. " God blessed Noah and his sons," and spake unto them in words which represented solid benefits. Here we have blessing in the form of provisions for this new beginning of the human race. 1. Provision for the Continuity of its Physical Life (verse 1). Death must still reign until destroyed as the last enemy. Successive generations shall go down to the grave, to be replaced by others who in tlieir turn must submit to the common fate. But while the individual dies, as far as his portion and work in the world are concerned, the race is destined to be immortal. The 162 CHAP. IX. HOMILETIO COMMENTARY: GENESIS. stream of human life must flow on throughout the ages, until God shall be pleased to bring in a new order, and the former things be passed away. This continuity of humanity through the wastes of deatli is to be maintained by the institution of marriage. To these progenitors of the new race, God said, as to our first parents, " Be fruitful and multiply." Sexual sin had been the ruin of the old world ; but now it shall be seen that lawful connections can be formed and the proper uses of marriage secured. The command to replenish the earth by the multiplication of the species is now given to men who with their " wives " came forth out of the aric. It is therefore a re-affirniation of the sanctity of marriage. This divinely appointed provision for the con- tinuance of man upon the earth. — 1. Raises the relation between the sexes above all degrading associations. Without the protection and guidance of a divine ordinance, such relations would be chiefly governed by natural instincts. Marriage controls these, and restrains their impetuosity within wholesome bounds. It brings the relation between the sexes under the sanction of God's order, by which it becomes ennobled. Man is thus reminded that moral responsibility belongs to him -in all the relations of life. 2. Tends to promote the stability of society. Wihi and untamed passions, the indulgence of animal instincts without control, will keep any society of men in the lowest possible condition. It is only when the reason and conscience submit to the laws of God that man can exist in stn.ble society, or rise in the family of nations. Men are not to herd together as beasts, they must live together, otherwise they debase the dignity of human nature. They cannot form a society possessing strength and nobility, unless they acknowledge that the relations of life rest upon something out of sight. They are ultimately spiritual relations. There is no real progress for man, unless in all the relations of life he acknowledges the will of the Supreme Father. Marriage is the foundation of the family, and the family is the foundation of the State. 3. Promotes the tender charities of life. To this ordinance we owe the love of husband and wife, parent and child, and the play of all those affections that make home sacred. Whatever is noble and tender in natural instinct becomes enhanced and permanent when God is acknowledged in all the domestic relations of life. 11. Provision for its sustenance (verse 3). In the history of the human creature the sustenance of life is the first consideration, though not the most important. It is necessary first to live before we can live well. " First that which is natural, and afterwards that which is spiritual," is the order of human progress, as it is the order in which we must supply the wants of our nature. Life is a flame that must be sustained by something outside of itself. No creature can live on its own blood. The physical life of man must be preserved by the ministry of other lives — animal, vegetable. For this end God has given man dominion over the earth, and especially over all other lives in it. We may regard this sustenance which God has provided for man's lower wants (1) as a reason, for gratitude. Our physical necessities are the most immediate, the most intimate to us. We should acknowledge the hand that provides fi)r them. We should feel how much we are beholden to God for our very life itself, upon which foundation even the highest blessings rest. The order of "thought requires that we thank God for our creation and preservation, even before we thank Him for His love to us in Christ Jesus. We may regard God's provision herein (2) as an example of the law of mediation. Man's life is preserved by the instrumentality of others. God's natural government of the world is carried on by means of mediation, from which we may infer that such is the principle of His moral government. That " bread of life " by which our .souls are sustained comes to us through a Mediator. Thus God's provisions for our common wants may be made a means of educating us in higher things. Nature has the .symbols 163 EOMILETIC COMMENTARY: GENESIS. and suggestions of spiritual trviths (3) as a ground for expecting greater blessings. If God made so rich and varied a provision to supply the necessities of the body, it was reasonable to expect that He would care and provide for the deeper necessities of the soul. Man was made in the image of God, and invested with dominion over the world. He is of the blood-royal of Heaven, and may be permitted to hope for those better things suitable to his high estate. God will surely maintain His own glory in caring for His image. If there be no provision for our souls, then would there be a strange break in the dealings of God with man, and a fatal gulf between Heaven and earth, III. Provision for its protection. Human life must be protected from dan- gerous enemies (verses 5, 6). There are evils against which no human foresight can provide, but there are many more from which we have abundant means of defending ourselves. Though the dominion of man over nature has limitations, yet it is real ; otherwise man could never have held his place against such tremendous obstacles. It is necessary that our physical life be protected — 1. From the ferocity of animals. From their numbers and strength, these would be formidable enemies. They increase rapidly and exist in external conditions against which the natural weakness of man could not contend. Their time of utter helplessness in infancy is short, they soon become independent of their fellows, they are provided with clothing and weapons of defence and attack. " Hale are their young, from human frailties freed, Walk unsustained or unsupported feed ; Bound o'er the lawn, or seek the distant glade, And find a home in each delightful shade." Man, on the other hand, passes through a long period of weakness and entire dependence upon others, requires artificial clothing to shelter him from the cold. He is not provided by nature with any formidable weapons for his defence ; yet subdues all things, captures other animals for his food, compels them to perform his work, or tames them to make him sport. Man, inferior in every physical quality and advantage, reigns over them by his superior reason. The force of intellect, by directing and controlling all other forces, maintains his pre-eminence. The lower animals acknowledge his majesty in fear and dread. The Providence of God preserves the balance of power, in a wonderful manner, between man and the lower animals. Man has the Divine sanction for protec- ting himself against their ferocity. He is commanded to avenge the life of his fellow upon them. It is lawful for him to seek their extermination, should they become dangerous to his existence. Human life must be held sacred, and its rights vindicated, even when they are invaded by a blind ferocity. 2. From the violence of evil men. Sinners were destroyed by the flood, yet sin remained in the human family. The evils of our nature were too deeply seated to be cleansed away even by so dire a judgment. It was contemplated that in this new humanity evil passions would arise, and drive men to deeds of violence against their fellows. God would require, judicially, the blood of man at the hands of him who shed it, and has given authority to man to execute His vengeance. In this permission and command there may be a remembrance of Cain, who did the first murder. The new society must be protected by holding a terrible penalty over murderers. The Bible does not indulge in poetical theories of human nature, but soberly acknowledges all its most terrible facts. IV. Provisioii for its Morality. Without morality society cannot be stable, exist in comfort, or make progress. Nations having the highest resources of talent, power, and wealth, have yet been destroyed by their^ own corruptions. The new humanity must have laws of right conduct, and sufficient penalties to enforce them ; else it could not continue in prosperity, or rise to higher things. 164 CHAP. IX. EOMILETIC COMMENTARY: GENESIS. The inbred corruption of human nature, its fierce passions, imperfections, and frailties, demanded the restraint of kxw. Here, however, we have not so much the external command as (what might be called) the material and principle of law. We have the ethics of human conduct not settled into formulated state- ments, but held in solution. The aim is to attack the evils of society in their roots, to give ennobling views of human nature, and to create a sufficient authority on the side of order and good. 1. Hence the tendency to cruelty was to he rejjressed. They were not to eat the blood of animals. The prohibition was necessarj'' to preserve men from acquiring savage tastes, and practising gross and revolting forms of cruelty. This would be one of the effects of the com- mand to abstain from the use of blood, though it is probable that a higher lesson was intended. All that tends to repress cruelty greatly modifies the evils of depravity, is on the side of goodness, and strengthens the charities of the heart. Cruelty imparts a terrible momentum to evil, until that which is sad and pitiable becomes monstrous and horrible. When men are seized by this demon of cruelty, they go rapidly to the extremest verge of sin and crime. Hence to forbid what may lead to cruelty is a wise provision to preserve moralitj^ 2. They ivere to remembe)' the fact of mutual brotherhood. " At the hand of every man's brother." God was the universal Father, and the human race was His family. Every man was to see in every other a brother. The recognition of this fact would be a fruitful source of goodwill towards all, and a promoter of social order and morality. No deed of violence, cruelty, or wrong could be done where there was a full and real knowledge of this truth. This conviction of our common brotherhood is so disguised, overlaid, and silenced by the depravity within and around us that it is comparatively weak as a restraint on the evils of the world. It can only be clear and come to strength and efficacy when we read it in the light of our Lord's redeeming work. Men cannot have true union with one another until they have union with God through His Son. The hand has no direct connection with the foot, but each is connected with one centre of life. The unity of the body is thus maintained, and so it must be with the members of the human family. There will be no perfect union until they all partake of one spiritual life. Still, the fact of human brotherhood prepares the way for this sublime issue, and helps us to rise to the thought of it. The tie that really binds men together must be spiritual. 3. Morality was to be protected by authority armed ivith penalties. (Ver. 6.) Society was empowered to punish crimes committed against itself. The whole community, by means of appointed and responsible persons, must avenge the wrong done to any of the individuals of which it is composed. Here we have the punishment to be inflicted upon those who commit the highest offence against society. Hence the origin and use of the civil magistrate. The community should be ■on the side of right and justice, and against violence and wrong. But, for the sake of convenience, it is necessary that this feeling should be represented and the duties belonging to it carried out by the officers of the law. They repre- sent the authority of God, and the just feeling of society. Nations could not exist with the stability and privileges of civil life without a government strong enough to enforce the laws. The form of government is a human ordinance, arising out of the necessities of life and moulded by the events of political Ihistory, but the end of government is of Divine appointment. By requiring so terrible a penalty from him who sheds the blood of man, God has given His sanction to the office of the civil magistrate. Such deal with offences against morality in the form of crime, or of evils affecting the comfort and well-being of society. In the present condition of mankind, teaching and moral suasion are insufficient to preserve public peace and order. There must be an authority, which is to be feared by evildoers. God sets His seal upon human institutions ^which have the safety and well-being of mankind for their object. Hence in 165 nOMILETIC COMMENTARY: GENESIS. this new beginning of the race, He directs that men shall protect themselves' against all deeds of injustice and violence. V. Provision for its Religion. Something more must be considered than the safety and prosperity of men regarded as inhabitants of tins world. Man needs a religion, for he is conscious of relations witli a higher world. We have here the outlines of certain religious truths, which compel us to refer the principles of conduct and the foundation of authority ultimately to God. They were also intended to prepare humanity for the superior light of a later revelation. 1. Mankind ivere to he educated to the idea of sacrifice. (Ver. 4.) Blood was. forbidden as a separate article of food. Men were to be taught to regard it as a sacred thing, so that they might be prepared for the fact that God had set it apart as the symbol of expiation. The education of humanity is a slow process, and in its earlier stages it was necessary that men should attain to the know- ledge of the deep truths of religion by the aid of outward symbols. Pictures and illustrations of truth were suitable to the childhood of the world. Mankind were first to see the form and appearance of truth before they could examine its structure, or know its essence. The sanctity of blood prepared the way for the rites of sacrifice, and sacrifice taught the sinfulness of sin and the necessity of some Divine expedient for restoring man to the favour of God. It also suggested man's superior relation to God and to the spiritual world. If man were not accountable to his Maker when this life is ended, why should he be taught the necessity of being purged from sin ? Surely God contemplated a creature who, when he had attained purity, might be fitted to dwell with Himself. 2. Man- kind were to he impressed ivith the true dignity of human nature. For the law concerning murder, there is the moral sanction arising from the brother- hood of man, but there is also the .religious sanction founded upon the fact that he was made in the image of God. The sublime truths of revela- tion must be regarded as extravagant, unless we suppose them addressed to a creatiire having such dignity. Mankind were to be early impressed with the idea of their high and noble origin in order that they might be prepared for the successive advances of God's kindness. The gifts of God, however great they may be, cannot be unsuitable to a being made in His image. From this fact we gather — 1. That man has the capacity for religion. The image of God in him is greatly defaced, but it is not destroyed. He has the capacity for knowing God, for understanding his own responsibility, and feeling after the spiritual world. By this he is distinguished from, and placed far above, all other lives on the earth. There is something in man that answers to the voice of God and the suggestions of inspiration. 2. That man is destined for another life. To partake of the image of God is to partake of immortality. God, who has made and fashioned us in His likeness, will have respect to the work of His own hands, and will not suffer us to be destroyed in the grave. 3. Mankind must he taught to refer all authority and rule ultimately to God. The civil magistrate was to be invested with authority and power to punish the crime of murder by the infliction of the death penalty. The assigned reason is, man was made in the image of God. Thus all human authority, for its founda- tion and warrant, is cast ultimately on God. Fveligion is the life of all progress. Every question concerning the interests of mankind resolves itself, in the end, into a question of religion. Here are the only noble and sufficient impulses, motives, and sanctions of all the activities and aims of human life. Man must realise the full significance of his relations to God, that he might be fitted to occupy his position as the appointed ruler of the world. 166 HO MI LET I C COMMENTARY: GENESIS. SUGGESTIVE COMMENTS ON THE VERSES. Verse 1. God gives his benediction at every great crisis in the history of mankind. Thus at the creation of man (Gen. i. 28). Even when He sent forth His " fiery law," He loved the people and gave His blessing (Deut. xxxiii. 2, 3). When the Messiah came, the blessing became more definite and plentiful. At every great epoch of human his- tory, Gods shows some sign of His favour to the race. God's blessing goes before His com- mands. J\len must have the light of His favour before they can serve Him. Religion would be altogether impos- sible did not the grace of God go before men and lead the way. This was the blessing of a Father, for it was spoken to His offspring. Given to rational beings, it implied duties which the righteous Father requires of His children. God is the source of all paternity. Every society in heaven and earth must acknowledge Him as their origin — their Father. They were begotten by His gracious will (John i. 13). As the old blessing is repeated, so is the old command to be " fruitful and multiply." God intends a human his- tory, and thus provides for the con- tinuity of the life of the race, without which history would be impossible. In this text the marriage state is praised and celebrated, since thereout flows not only the order of the family and the world, but also the existence of the Church. — (Lange.) The earth was to be overcome by the diffusion of human life over it. Hence learn the energy of spiritual life, which is a power to conquer and subdue all opposition. Man's place on earth is appointed by his Heavenly Father, who disdains not to give him direction for the lowest as well as the highest duties ; for this world, and that which is to come. Fruitfulness is another blessing of this stage. Just as in creation, when the third day rose, and the waters were restrained, the earth was made fruitful ; so now in Noah, the third great stage in man, the flood being passed, man increases wonderfully. " Except the corn of wheat fall into the ground and die, it abideth alone ; but if it die, it bringeth forth much fruit " (John xii. 24). Now having died to the world by the cross, and the evil fruits which grow out of old Adam being judged by tiie overflowing waters, the new man within increases yet more. Being- purged, he brings forth much fruit. — {Jukes, Types of Genesis.) The greatest desolations in the world cannot hinder God from having a people. — (Hughes.) Tile grant of increase is the same as at first, but expressed in ampler terms. — (Murphy.) Verse 2. Human reason, fruitful as it is in resources of skill and contri- vance, would not by itself secure the complete subjection of the lower animals. Man could not maintain his sovereignty unless they were weakened by dread and felt an awe of his majesty. It is often God's plan to work by an internal power upon the nature of His creatures as well as by influences I'rom without. To be compelled to rule by fear was a sign that man was now out of harmony with nature. This is one of the jarring notes of discord which sin has introduced. Enmity is put between fallen man and all the brute creatures, as well as the serpent. But though they are so greatly superior in strength, their instinct is commonly to flee from the presence of man. If it were not so, how full of terror would man be in new settlements, where civilised society crowds iipon the wilderness tribes. — (Jacobus.) _ J, "Into your hand are they delivered. Man does not wear an empty title of sovereignty. A real dominion is con- veyed to him. . . The Scripture everywhere raaintanis the lordsliip of man. He is tlie central figure, all things deriving tlieir worth ° 167 HOMILETIC COMMENTARY: GENESIS. CHAP. IS. and excellence from the relations in which they stand to him. Hence the Bible is not a history of external nature, but of man. This dominion, as granted to the first Adam and renewed to Noah, was in itself limited and conditional, such as is fit to grant to sinners. As granted to the second Adam, He that is the Lord from heaven, under that man's feet God hath put all things (Heb. ii. 6-9 ; 1 Cor. xv. 27). This is given to Christ as Mediating Lord, and by Him is sanctified to His members ; so the covenant renewed to Noah includes some special blessings in this dominion unto the Church, as it refers to the promised seed, the ground of all God's gracious promises and revelations unto His people. — {Hughes.) God will, as it were, make a covenant for him with the beasts of the field, and they shall be at peace wdth him, or at least shall be awed by his authority. All this is out of respect to the media- tion of Christ, and for the accomplishing of the designs of mercy through Him. — {Fuller.) Verse 3. Physical life must be sus- tained by other lives of flesh and blood ; mental, by the life of other minds; spiri- tual, by the infusion of the life of God. God prepares a table for His family. Having granted the greater blessing, He will not withhold the lesser. He who gave life will give all that is necessary for its maintenance. The daily supply of our common wants is now part of the established order of things. We are in danger of regarding it as a matter of course, and not calling for any special recognition. Yet we should realise the fact that these are gifts of God, and receive them as if they came fresh from His hand. The manna, though it came regularly every day, was yet given from heaven. By the slaying of animals for food, men would grow familiar with the thought that life is preserved by death. They would be prepared for the doc- trine of the atonement, where the death of the Divine victim procures the life of the world. 168 The grant of sustenance is no longer confined to the vegetable, but extended to the animal kinds, with two solemn restrictions. This explains how fully the animals are handed over to the will of man. They were slain for sacri- fice from the earliest times. Whether they were used for food before that time we are not informed. But now every creeper that is alive is granted for food. Every creeper is every thing that moves with the body prone to the earth, and therefore in a creeping posture. This seems to describe the inferior animals in contradistinction to man, who walks erect. The phrase that is alive seems to exclude animals that have died a natural death from being used as food. — {Murphy.) Verse 4. Li the largest rights granted to man God reserves some- thing to Himself He maintains some supreme rights, and grants liberty with wholesome restraints. It is God's design to invest the seat of life with peculiar sacredness ; to encourage that mysterious awe with which all life should be regarded. The basis of life is still the most perplexing inquiry of philosophy. Human science fails to bridge over the chasm between physical organisms and the facts of volition and consciousness. It would seem that God has thrown around the whole subject the sacred- ness of mystery. As the people were to be trained to great leading ideas of sin and salva- tion by means of these ritual ordi- nances, so they were to be taught of a special sanctity attaching ho blood m the system of Divine grace. " For without shedding of blood is no remission " (Heb. ix. 22). The natural horror of blood which obtains among men is evidence of such a Divine regu- lation.— (Jacobus.) As life, must the life of the beast go back to God its Creator ; or, as life in the victim offered in sacrifice, it must become a symbol that the soul of man belongs to God, though man may par- take of the animal materiality, that is, the flesh. — (Lange.) CHAP. IX. HOMILETIC COMMENTARY: GENESIS. Blood is the life, and God seems to claim it as sacred to Himself. Hence, in all the sacrifices the blood was poured out before the Lord : and in the sacrifice of Christ, He shed His blood, or poured out His soul unto death. — (Fuller.) Verse 5. Justice is not a mere ab- straction, but a reality in the Divine nature, making demands upon the transgressor which must be satisfied, either by the provisions of grace, or by the exaction of penalty. Justice is made terribly real by the personality of God, the " one Lawgiver, who is able to save and to destroy." (James iv. 12.) " I will require." The awful punishment for murder proclaims the sacredness of human life. The principle is here approved that the safety of society must be secured at whatever cost to the individual. The life of man was to be required judicially at the hands of irrational animals, though they must be ignorant of the moral aspects of their actions. Hence man has the right to extermi- nate them should it be necessary to the safety and welfare of society. The civil magistrate is an ordinance of God, not an expedient of man to meet the necessities of society. We have reason to believe that the first ideas of law, order, and civilisation were the result of Divine teaching. Men have never risen from the savage state by any internal power, but have always been helped from without. A boat cannot be propelled by the strength of a man exerted within it — since action is always equal to re- action— the oar must press upon a fulcrum outside of it. \i\ like manner, man, if he will make any progress, must have some fulcrum outside of himself. This ordinance of the civil magis- trate had not existed before this time. Rom. xiii. 4. From this preliminary legislation the synagogue has derived " the seven Noachic precepts," which were held to be obligatory upon all proselytes. These forbid (1) Idolatry. (2) Blasphemy. (3) Murder. (4) In- cest. (5) Theft. _ (6) Eating of blood and strangled animals. (7) Disobedi- ence to magistrates. (Jacobus.) The brotherhood of man ought to be a sufficient guard of morality ; but the sense of it in humanity is too weak to be effectual without the aid of re- ligion, teaching, as it does, the highest form of that fact. By thus reminding those who intend an injury to others of the common brotherhood of the race, there is an appeal to what is noble in human nature, which is anterior to the threat of law. We have here the suggestion and prophecy of those purer and nobler principles of action to which God is gradually leading up mankind. Moral principles are before the forms of law and shall survive them. "I will require it." The trebling of the expression notes the intention of care which God hath over the life of man. — {Hughes.) I, the Lord, will find the murderer out and exact the penalty of his crime. The very beast that causes the death of man shall be slain. The suicide and the homicide are alike account- able to God for the shedding of man's blood. — {Muiyhy.) Verse 6. Here we have no pleasing dream of an ideal humanity. It is contemplated that the crime of murder would be committed. The State must be founded upon justice, and in human society justice can only be maintained by punishment. Punishment, though it may act as a deterrent, or as a means of improve- ment, must yet in itself be regarded as the upholding of justice against dis- obedience, the natural reaction of justice against its violation. Those who are appointed to ad- minister the law, and make effectual the sanctions of it, have a duty to do for society in the name of God. Murder is the most extreme viola- tion of the brotherly relation of man- kind, and is to be punished accordingly. The penal power, attributable to God alone, is here committed to the hands of man. — (Delitzsche.) 169 HOMILETIC COMMENTARY: GENESIS. This image of God, in wliicli man was first formed, so belongs even to fallen man that such wilful destruction of human life is to be regarded as a crime against the Divine majesty, thus imaged in man. — (Jacobus.) Capital punishmen t has been objected to on the ground that, as life is the gift of God, we have no right to take it away. But the real conflict here is between the sacredness of individual life and that of society. The question is not whether there shall be death, but whether society shall inflict it ? However expedient it may be to visit the crime of murder with the ex- treme penalty, yet the more excellent way, in which the spirit of the Chris- tian religion leads, is to teach the sacredness of human life. The image of God in man must be held as a constant fact, invariable in its essentials through all the changes of his moral history, and through all the mystery of his future. This fact has a bearing upon (1) the question of human depravity. Man is not alto- gether evil. The image of God in him is only defaced, not destroyed. There is something in his nature to which religion can make an appeal, otherwise he would be incapable of it. There must be something in the soul ansAver- ing to trxith and goodness. 2. Upon the conversion of the soul. That great spiritual crisis in a man's life destroys none of his natural powers, but only directs them into new channels, and exalts their energy. The image of God is brought out more clearly and per- fectly. 3. Upon immortality. Man was made in the image of God, and, therefore, in the image of His immor- tality, God will not suffer a spark of Himself to see corruption. The Gospel finds, but does not make, men immortal. 4. Upon wrongs done to our fellow creatures. He who sins against a man sins against God, to whose image he does dishonour. In an especial man- ner he does so who sins against a child, where the image of God is fresh and new. Hence our Lord pronounces a heavy woe upon all who lay a stumbling- block in their way. The first law promulgated in Scrip- ture was that between Creator and creature. , , . And so it continued to be in the antediluvian world. No civil law is on record for the restriction of crime. ... So long as the law was between Creator and creature, God Himself was not only the sole legislator, but the sole administrator of the law. The second law is that between creature and creature .... In the former case God is the administrator of the law, as He is the immediate and sovereign party in the legal compact. In the latter case, man is, by the express ai^pointment of the Lord of all, consti- tuted the executive agent. — {Murphy.) Verse 7. An apparent repetition of verse 1, but with the added idea that the earth affords the necessary condi- tions for the multiplication of the race. The life of the earth is to be trans- formed into the life of man. The earth is the fruitful mother of man- kind, both prefiguring and maintaining their fruitfulness. How great is man, touching, as he does, the dust at one extremity and God at the other ! He joins earth and heaven, frailty and immortal strength, brief life, and the da}'' of eternity ! The command to multiply is re- peated, and contains permission, not of promiscuous intercourse, like the brutes, but of honourable marriage. The same law which forbade the eating of blood, under the Gospel, forbade fornication. — {Fuller.) MAIN HOMILETICS OF THE PARAGRAPH— Verses 8—17. God's Covenant with the New Humanity. ^ God makes a covenant with Noah as the head of the new race, and also with his sons, to show that it includes the whole human family. This is the first 170 no MI LET IC COMMENTARY: GENESIS. covenant made with mankind in distinct terms ; that made with Adam bein"' imphed, rather than formally indicated, by the relationship in which he stood to God. Now, a terrible Divine judgment upon human sin had intervened, so that God's dealings with man expressed themselves with suitable enlargements and circumstances. The moral necessities of man call for fresh revelations and provisions of Divine mercy. God meets man in an especial manner at every great moral crisis of human history. Of this covenant we may observe : — I. It was a covenant originating with God Himself. The usual meaning of a covenant is that it is a compact entered into by two parties, with engagements on both sides, and ratified in solemn form. But here it signifies God's gracious promises to men, whereby He engages to grant them certain blessings on His own terms. While He is gracious towards sinners, God retains His prerogatives, and magnifies His glory. This covenant was not made at man's suggestion, nor accommodated to his terms. It was originated and framed by God alone. 1, 3Ie7i have no right to dictate to God. He cannot deal with men on precisely the same terms on which men can deal with one another. The creature belongs to God, and must be content to receive whatever His goodness pleases to bestow. The case is still stronger when the creature has fallen, and can only stand in the position of a suppliant for mercy. When angels bow in silence, sinners must lie humbled in the dust. 2. God reserves the power to bestow goodness. Men are abso- lutely helpless in those things which concern their real life and supreme interest. They must perish in the consequences of their own sin, unless God interferes and stretches forth His hand to save. Man learns, sooner or later, that the great issues of his life are in the hands of God. This oppression of inability is intended to tame the wildness and presumption of man's nature, and to cast him entirely upon God. 3. I'he character of God leads us to expect the advances of His goodness towards men. Power by itself is a tei-rible attribute ; admirable, but alarming. But power, when engaged on the side of mercy and love, gives encouragement and hope. The forces of nature impress us with a crushing sense of power, and the only refuge we have is in that infinite heart of goodness which lies behind them. From what we know of God's character, we may expect much from the gilts of His goodness. We may also, from His past dealings with the race, learn to trust His mercy. He had spared these eight souls, and this was a pledge that He would still be gracious, and that the resources of His mercy would not be overtasked by human sin. 4. When God enters into covenant with His creatures He binds Himself. God is infinite, yet for the sake of His creatures He condescends to bind Himself to certain courses of action. This He does, not as constrained by necessity or moved by caprice, but of His own free will and by the direction of His infinite reason. Creation itself was a limitation of God ; it cannot all express His greatness or His glory, for God must be greater than all He has made or ordained. As the will of man can be limited by his determination, so God's design to bless and save imposes in its measure a restriction upon Himself. Thus God suffers Himself to contract duties towards man. This bears upon (1.) The creation of rights in His creatures. If God did not thus limit Himself, His creatures could have no rights, for they can enjoy no good but as He gives ; and this is determined by His pleasure, and His pleasure binds Him when once expressed. God allows His creatures to have rights, which is in effect the passing over to_ them a portion of His own independence. (2.) The possibility of man's sin being borne ivith. God, in a moment, could silence all rebellion, but He gives promises which bind Him to delay punishment, or to devise means for restoration to His favour. Thus when the highest justice might take its course. He still bears with man's sin ; for He has determined that His dealings shall take the course of mercy. 3. The preservation of general laivs for the benefit of men. The laws 171 HOMILETIC COMMENTARY: GENESIS. chap. ix. of nature preserve certain rights of man, ensure his safety, and minister to his enjoyment. The laws of the spiritual world concern him as he is a responsible creature and a candidate for immortality. If he will conform to the will of God these will further and secure his most lasting interests. Yet in ordaining these laws God binds Himself towards His creatures. How gracious is the purpose of God when He thus suffers Himself to be limited by the measures of man's necessity ! II. It was a Covenant of Forbearance (Verses 11, 15). This covenant was simply a promise that God would not destroy the world of His creatures any more by means of a flood. He would not, until the consummation of all things, visit sin again by such an universal calamity of punishment. Here we have the forbearance of God. Severe judgments had been inflicted upon mankind, and now God promises the new race that His patience will not be exhausted while man remains upon the earth. 1. This was an act ofjmre grace. It has been said that man in Eden was under the covenant of works. This is not true, for no creature could be placed strictly in such a condition. Man was always under the covenant of grace ; for whatever he possessed, or whatever he was permitted to do or enjoy, was possible to him only through the favour of God. The sin of man calls for fresh provisions, but they all come from grace. The forbearance of God is one particular form which His grace assumes toward mankind. 2. Human history is a long comment upon the forbearance of God (Rom. iii. 26 ; Acts xiv. 15). In the history of mankind, how much would arise to provoke continually the Divine displeasure ! _ Yet, God would withhold Himself from destroying mankind as He did by the flood. His judgments, however severe, would not reach this awful limit. The contemplation of the sin of the world is a pain and distress to a good man, often awakening a holy zeal which prays that God might arise and scatter His enemies, that He might avenge the wrongs which sinners have inflicted upon the meek of the earth. Yet man's knowledge of the world's evil is limited, and therefore his sense of it imperfect. How much indignation against sin must a holy God feel who sees the iniquity of all times and places, and knows all the dark things of the heart and life ! If history reveals the sin of man, it also reveals the forbearance of God. 3. This forbearance of God was uncon- ditional. It was not a command relating to conduct, but a statement of God's gracious will towards mankind. This is evident from the subjects of it, some of whom are irresponsible and unconscious of any relations to God. Not only men capable of exercising reason, but infants also, and even the earth itself are included in this covenant. Still, though unconditional, God's gracious dealings were intended to evoke piety and devotion. 3. This forbearance ^ throws some light upon the permission of evil. We ask, why does God permit evil to exert its terrible power through all ages ? Oui only answer is that His mercy triumphs over judgment. God bound Himself by a promise to continue the present course of nature and of His dealings, notwithstanding the persistence and awful develop- ments of human sin. This indicates a leaning in the Divine Nature towards tenderness and compassion. Evil is permitted that greater good might arise, and that God might magnify His mercy. God's forbearance has a moral end in view — to lead men to repentance. It is His gracious purpose to allow sufficient time for the maintenance and issues of the conflict between good and evil, truth and error. III. It was a covenant which, in the form and sign of it, was graciously adapted to man's condition- Man was weak and heJpless, his sense of spiritual things blunted and impaired by sin. He was not ^ble to appreciate Divine truth in its pure and native form. God must speak to hiym by signs and symbols, 172 \ CHAP. IX. HOMILETIC COMMENTARY: GENESIS. and encourage him by promises of temporal blessing. In this way alone he can rise from sensible things to spiritual, and from earthly good to the endurino- treasures of heaven. In the form and sign of this covenant, we discover the Divine condescension to a creature of narrow range, materialised ideas, and a gross way of thinking. The great God speaks in human language, as if limiting Himself by man's weakness and ignorance. He allows men to conceive of Hiin in the forms and limitations of their own thought and being. We must thus think of God, in a greater or less degree, until " that which is perfect is come." In the education of mankind the spiritual must come last. God accommodates Himself to man's condition, and deals with him in ways having reserves of meaning, which they give up to him as he is able to receive. 1. The terms of the covenant refer to the averting of temporal punishment, but suggest the "promise of higher things. The determination that the earth should be no more de- stroyed by a flood showed a tendency in the Divine mercy, from which greater things might be hoped. It seemed to encourage the expectation that God would be ready to save men from a more awful doom, and swallow up the worst penalties of sin in His own love. It may reconcile us to the permission of evil, that there are remedies in the grace of God. The huiuan race was not now ripe for the full revelation of God's mercy. It was necessary, therefore, to give mankind such a sense of it as they could feel and understand. By a long and weary journey must they be led to this promised land. 2. The sign of the covenant was outivard, hut full of deep and precious meaning. Covenants were certified by signs or tokens, such as a heap or pillar, or a gift (Gen. xxxi. 52 ; xxi. 30), The starry night was the sign of the promise to Abraham (Gen. xv). Here, the sign of the covenant was the rainbow ; a sign beautiful in itself, calculated to attract attention, and most fitting to teach the fact of God's constancy, and to encourage the largest hopes from His love. All this was an education for man, so that he might adore and hope for the Divine mercy. 1. Mankind tve7'e to be educated through the beautiful. From the works of nature, men could learn lessons of the faithfulness and constancy of God ; but there are certain features of His character which can only be learned through beauty. He who is perfect and holy is full of loveliness, and whatever is beautiful helps us to rise to the thought of it. Something more is necessary than the bare knowledge of spiritual truth, the soul must be filled with admiration and delight. The sense of beauty helps a man to rise out of himself, lifts him from all that is mean and unworthy, and prepares him for the scenes of grander worlds. He learns to look upon sin as a deformity, and upon God as beauty and love itself. The loveliness around us is so much of heaven on earth, as if that other world did not merely touch, but even overlap this. The beauty of the rainbow helped men to thoughts of heav^en. 2. Mankind were to be taught the symbolic mean- ing of nature. All nature is a mighty parable of spiritual truth. Man puts meaning into things around him, and as his mind enlarges and his heart improves they give forth their meaning more plentifully, and strengthen his expectation of better things. They impart instruction, consolation, and hope, according to the soul which receives. It is scarcely a figure of speech that all things arise and praise God, for they embody His ideas, represent His truth, and show forth His glory. 3. Mankind were to be taught that God is greater than nature. The creature, however beautiful, or capable of inspiring awe and grandeur, must not be deified. This was God's bow, not Himself. God is separate from nature, and greater than it ; a living personality above all things created. If we could pursue nature to its furthest verge, we should find that we could not thus enclose and limit God ; He would still retire into the habitation of eternity ! (4.) 3Jankind were to be taught to recognise a predding mind in all the phenomena of nature. " My bow." God calls it His own, as designed and appointed by Him. It can, indeed, be accounted for by natural 173 HOMILETIC COMMENTARY: GENESIS. causes, Science can explain how these seven rich and radiant stripes of colour are painted on the Avaters of the sky. Yet these laws of nature are but another name for the regular working of an Infinite Mind. God still upholds and guides all things ; the numbers, weights, and measures whereof are with Him. There is no resting place for our mind and heart in second causes ; we must come at last to a spiritual and intellectual subsistence — to a living personality. Nature without this view becomes a ruthless machine. (5.) Man teas to be assured that the mercy of God is equal to his extremity. He will remember men for good in their greatest calamities and dangers. " I will look upon it that I may remember.'' Such woi'ds are accommodated to our ignorance and weakness, for the Infinite Memory has no need for such expedients. Such a device is out of tender consideration for us. Yet we may suppose that there is a sense in which God ma}^ be said to remember some things as standing out from the rest. He remembers the acts and signs of faith, the deeds of love. Not even a cup of cold water given in the name of His beloved Son can escape recognition. He who provides for all worlds, and sustains the mighty cares and interests of them, can yet stoop to the lowl)^, and puts the tears of His persecuted saints into His own bottle. In this appointed sign of the rainbow, the eye of man meets the eye of God. Men look to God from tlie depths of their calamity, and He looks to them and remembers the token of His mercy. The human and the Divine may meet in a symbol, which is a light held to the struggling soul, a comfort and an assurance. Such is the ordinance of the Lord's Supper. Some might say, Could not Christ have trusted unceasing devotion to Himself, to the love and spirituality of his followers ? Surely their knowledge of His character, and their zeal for Him, would never suffer them to forget Him ? But He knew the human heart better than to trust this to a purely spiritual feeling, and therefore appointed an outward sign. Here Christ and His people look upon one common object, e)^e meets eye, and heart unites with heart. Such symbols train men in spiritual ideas, they fix the heart and entertain it with delight, they render devotion easy. Man in this first stage of his education for higher worlds needs them, and will still find sweet uses in them until he dwells in the " new heavens and the new earth." Those aids from form and sight shall be no longer needed when the eye is entertained with the vision of God. SUGGESTIVE COMMENTS ON THE VERSES. Verse 8. God spake to Noali as the God who was able to do every word, head of his family, and therefore the 2. The hearers whom this concerned, representative of the whole human Noah and his sons with him. Such as race. could understand, to them only he God still speaks to mankind, not as speaketh, though the matter which he divided by separate interests, but as spake concerneth such as could not forming one family having the same understand, as infants and beasts. 3. superior and permanent interests. From The speech, which was intent and this family He is ever gathering pressing. He said in saying, that is, another, more exalted and select. He seriously and earnestly spake what united to Himself by the dearest ties followeth. — {Hughes.) of spiritual lilceness and genenition. A nation can never be wise and Verse 9. God enters into covenant great until the fixmilies of it hear and relations with Noah as the second obey the voice of God. The purity of head and father of the race, family life is the true defence and This covenant was not made until safety of the State. Noah, as a re])resentative of the new 1. The speaker Elohim, the mighty humanity, had by sacrifice confessed 174 \ HOMILETIC COMMENTARY: GENESIS. his sin and signified liis hope of salva- tion. (Gen. viii. 20, 21.) It was a proof that his offering was accepted. God prevents man, with the blessings of His goodness, anticipating his desire and need ; yet that goodness is not dechared and revealed until man has felt his deep necessity. This covenant does hut express in due form wliat the love of God had long before intended. God's covenants siiow — 1. That He is willing to contract duties towards man. Man can therefore hope for and obtain that which he cannot claim as a right. Thus " Mercy rejoiceth against judgment." (James ii. 13.) 2. That man's duty has relation to a personal Lawgiver. There is no in- dependent morality. All human con- duct must ultimately be viewed in the light of God's requirements. 3. That man needs a special I'evelation of God's love. The light of nature is not sufficient to satisfy the longings of the soul and encourage hope. We require a distinct utterance — a sign from heaven. The vague sublimities of created things around us are unsatis- fying, we need the assurance that behind all there is a heart of infinite compassion. 4. That every new reve- lation of God's character implies cor- responding duties on the part of man. The progress of revelation has refined and exalted the principle of duty, until man herein is equal unto the angels, and learns to do " all for love, and nothing for reward." " With your seed after you." God's promises extend to the latest hour of human history ; they encourage us to expect a bright future for the race. Let us not indulge in any melancholy or depressing views, but wait in patience and hope until these pro- mises have yielded all their wealth. My Covenant. The covenant which was before mentioned to Noah in the directions concerning the making of the ark, and which was really, though tacitly, formed with Adam in the gar- den.— (Murphy.) We see here (1) the mercy and good- ness of God, in proceeding with us in a way of covenant. He might have exempted the world from this calamity, and yet not have told them He would do so. The remembrance of the flood might have been a sword hanging over their heads in terrorem. But He will set their minds at rest on that score. Thus He deals with us in His Son. Being willing that the heirs of promise should have strong consolation. He confirms His word by an oath. (2) The importance of living under the light of revelation. Noah's posterity by de- grees sunk into idolatry, and became " strangers to the covenants of pro- mise." Such were our fathers for many ages, and such are great numbers to this day. (3) The importance of being believers. Without this, it will be worse for us thau if we had never been favoured with a revelation. (4) The kind of life which it was God's de- sign to encourage : a lije of faith. " The just shall live by faith.''' "if He had made no revelation of Himself, no covenants, and no promises, there would be no ground for faith ; and we must have gone through life feeling after Him without being able to find Him : but having made known His mind, there is light in all our dwellings, and a sure ground for believing not only in our exemption from another flood, but in things of far greater importance. — (Fuller.) Verse 10. As the flood destroyed all the animals who entered not into the ark, so they were interested Avith man in the terms of this Divine pro- mise. " The whole creation" is repre- sented by Paul as groaning and travail- ing in pain together in sympathy with the curse upon man (Rom. viii. 22), God, by the prophet, represents this covenant as confirmed by all the so- lemnit)^ of an oath. " I have sworn," etc. (Isa. liv. 9.) — (Jacobus.) God stands in certain relations to creatures who are entirely unconscious of them. What these relations are, we cannot fully know; but we may be assured that they exist. God will yet give a voice to the dumb agony of creation, and redeem the creature from that emptiness of all solid result in 175 EOMILETIC COMMENTARY : GENESIS. which all things, at present, seem to end. When man fell, there was a corre- sponding reduction along the whole scale of nature ; when he was restored to God's favour, the promise was given that there would be as far-reaching an extension of blessing. A covenant with man cannot concern him alone, for he is bound up with all nature under him as well as with all that is above him. God shows compassion for creaturely life upon the earth. Man is viewed in revelation both as he is connected with God and nature. Such as know not God's covenant may have apart in it. — {HtigJies). Verse 11. The covenant was reduced to a single provision, — that the judgment of such a flood should not again be visited upon mankind. Such was the simple form which the promise of God assumed in this infancy of the new humanity. Yet here was a Divine for- bearance which was a prophecy of better things, as it afforded scope for the deeds of mercy. The covenant of law, as given to the old man, is all " llwu sl/alt." So God to Adam said, " 77iou shalt not eat of it ; in the day thou eatest thoti shalt surely die : " and by Moses repeating the same covenant of law, each com- mand reiterates the same, " Thou'shalt." Such a covenant is all " of works." There is a command to be fulfilled by man, and, therefore, its validity depends upon man's part being performed as well as God's. Such a covenant cannot stand, for man ever fails in his part. Thus the covenant of law or works to man is only condemnation. But finding fault with this, the Lord saith, "I will make a new covenant," and this new covenant or gospel throughout says, not " Thou shalt," but " I will." It is "the promise," as says St. Paul to the Galatians. All that it requires is simple faith (Gal. iii. 16-29). _ "This is the covenant I will make in those days, saith the Lord ; I tvill put my laws in their hearts ; I tvill write them in their minds ; I tvill be merciful to their transgressions ; I tcill remember 176 their sins no more ; I will dwell in them ; I tvill walk in them." It is this " I will " which Noah now hears, and to which at this stage God adds " a token " set in heaven. — (Jukes : Types of Genesis.) This expresses also the security of the moral world against perishing in a deluge of anarchy, or in the floods of popular commotion (Ps, xciii). — (Lange.) Verse 12. Every covenant requires an outward sign or token, by Avhich God suffers Himself to be reminded of His promise. A token is needed to confirm our faith in that which was done in the past, and though it still abides with us in unworn energy of blessing, we need the aid of these things that we may recognise God. God does not leave men to general notions of, and vague expectations from His goodness. On fitting occasions in the world's history He certifies that goodness to them. Such tokens are instances of God's condescension to the weakness of man. This principle will account for much concerning the form in wliich revela- tion is given us. All such communi- cations from God miist be conditioned by the nature and capacity of him who receives. God's mind is to teach His Church by visible signs as well as by His Word. — {Hughes.) Verse 13. God made or constituted the rainbow to be the sign of His cove- nant, and therefore calls it " My bow." The covenant token, as well as the thing itself, was God's own. This token was made to appear in the clouds, because their gathering- together would strike terror in those who had witnessed the deluge ; or who would afterwards learn, by report, of that awful judgment. In the very danger itself, God often causes the sign of hope to appear. As it is the sun's rays shining through the rain drops that reflect this glowing image on the black cloud, so is it IIOMILETIC COMMENTARY: GENESIS. also a fitting symbol of the Sun of liighteousness reflected, in His glorious attributes, upon the face of every dark and threatening dispensation towards His Church. — (Jacobus.) Men find their last refuge and hope in looking up to God, who fails not to comfort them with the token of mercy. The appointment of tlie sign of the covenant, or of the rainbow as God's bow of peace, whereby there is at the same time expressed — 1. Tiie elevation of men above the deification of the creature (since the rainbow is not a divinity but a sign of God, an appoint- ment which even idolatrous nations appear not to have wholly forgotten, when they denote it God's bridge, or God's messenger). 2. Their introduc- tion to the symbolic comprehension and interpretation of natural pheno- mena, even to the symbolising of forms and colours. 3. That God's compassion remembers men in their dangers. 4. The setting up of a sign of light and fire, which, along with its assurance that the earth will never be drowned again in water, indicates at the same time its future transformation through light and fire. — (Lange.) To the spiritual mind, all natural phenomena are God's revelation of Himself; each one of them answering to some other truth of His. The rainbow is an index that the sky is not wholly overcast, since the sun is shining through the shower, and thereby demonstrating its partial extent. There could not, therefore, be a more beautiful or fitting token. It comes with its mild radiance only when the cloud condenses into a shower. It consists of heavenly light; variegated in hue and mellowed in lustre, filling the beholder with an involuntary pleasure. It forms a perfect arch, extends as far as the shower extends, connects heaven and earth, and spans the horizon. In these respects it is a beautiful emblem of mercy rejoicing against judgment, a light from heaven irradiating and beatifying the soul, of grace always sufiicient for the need, of the reunion of earth and heaven. and of the universality of the offer of salvation. — (Marphy. ) An arch, cheering and bright, em- braces the firmament. On a scroll of variegated light there is inscribed — " These storms drop fertility : they break to bless and not to injure." — (Archdeacon Law : "Christ is All." ) Verse 14. The regularity with which the rainbow appears in the sun- shine after rain does not set aside the fact that it is brought to pass by the ever-living energy of the Creator. " When / bring," etc. A purely spiritual mind sees in all things in nature the working of a per- sonal will, and does not require that distinct evidence of it which a miracle supplies. Science deals with nature as a col- lection of facts, to be classified and explained as modes of the operation of general laws ; but the Bible only con- siders the religious idea of nature. The sun looks forth from the oppo- site skies. Its rays enter the descending drops, and returning to the eye in broken pencils, paint the bow on the illumined back-ground. Heaven dries up the tears of earth, and the high roof above seems to take up the Gospel hymn, " Glory to God in the highest, and on earth peace, goodwill towards men." — (Archdeacon Law : "Christ is Air) Verse 15. This token is for God as well as for man. God deigns here to appoint it as a remembrance to Him- self. " It is a bow (says Dr. Gill), yet without arrows, and pointed upwai-d to heaven, and not downward to the earth. " — (Jacobus). The following prayer, found in the Talmud, is directed to be recited upon every appearance of the rainbow : " Blessed be thou Jehovah our God, King of eternity, ever mindful of thy covenant, faithful in thy covenant, firm in thy word." When the Scripture says " God re- members," it means that we feel and are conscious that Pie remembers it, namely, when He outwardly presents R i77 HOMILETIC COMMENTARY : GENESIS. Himself in such a manner, that we, tlierebjr, take notice that He tliinks thereon. Therefore it all comes to this : as I present myself to God, so does He present Himself to me. — (Luther.) We can only conceive of God through our human thoughts and feelings. In this way we obtain those consolatory views of His nature which we miss when we are ambitious of an over-refinement. When God appoints the sign of the covenant, He obliges Himself, or con- tracts the duty, to meet man there. How sacred are those symbols that may be said to arrest the glance of the Infinite eye — to concentrate the attention of God ! They give that reality to spiritual blessings which, in the mere processes of thought, would become a cold abstraction. The Scripture is most unhesitating and frank in ascribing to God all the attributes and exercises of personal freedom. While man looks on the bow to recall the promise of God, God Himself looks upon it to remember and perform this promise. Here free- dom and immutability of purpose meet. — {Murphy.) Verses 16, 17. It was to be au " everlasting covenant," — to last until it should be needed no more. If God looks upon the rainbow to remember, so should we, with a fresh sense of wonder and recognition of His presence. Faith in Him can alone prevent our losing this sense of wonder. Memorial was the chief purpose intended by this sign. In that early age of the world all was wonderful, for everything seemed fresh from God. Signs were not then intended to gene- rate faith, but to be a memorial of it. As the rainbow lights up the dark ground that just before was discharg- ing itself in flashes of lightning, it gives us an idea of the victory of God's love over the black and fiery wrath ; originating as it does from the effects of the sun upon the sable vault, it represents to the senses the readiness of the heavenly light to penetrate the earthly obscurity ; spanned between heaven and earth, it announces peace between God and man ; arching the horizon, it proclaims the all-embracing universality of the covenant of grace. {Delitzsche.) We could not know that God had appointed such a sign but for the in- spired record. Revelation is needed even to teach us the significance of nature. How can we render thanks enough for this superadded pearl in our diadem of encouragements ? We are thus led to look for our bow on the cloud of every threatening storm. In the \\orld of nature it is not always visible ; but in the world of grace it ever shines. When the darkest clouds thicken around us, the Sun of Righteousness is neither set nor has eclipse, and its ready smile converts the drops into an arch of peace In our journey through the wilder- ness, the horizon is often obscured by storms like these : terrors of con- science,— absence of peace, — harass- ing perplexities, — crushing burdens of difficulties. But from behind these dusky curtains, the bow strides forth in its strength. — {Archdeacon Law: " Christ is AIL") MAIN HOMILETICS OF THE PARAGRAPH.— Verses 18, 19. The Factors of Human Culture. Mankind have a common calling as human beings, to which we give the name of culture. This comprehends all influences from without that form the human character and create history. The world of mankind is a complex product which several elements have helped to form. The names of these progenitors of 178 CHAP. IS, EOMILETIO COMMENTARY : GENESIS. the new race are significant of great principles of thought and action, which have guided the progress and shaped the destinies of mankind. We have here those effective powers which have been at work throughout the whole course of liistory. I. Eelig'ion. This is represented by Shem, which signifies " the name," i.e. the name of God with all its fulness of meauing for man. The knowledge of that name was to be preserved through Shem, for without it the race must fail to reach its highest perfection. Shem is mentioned first because religion is the chief glory of man, the only source of his true greatness, and the only worthy end of his life. Without religion, man must be ignorant of his destiny and the ultimate aim of history. The knowledge and practice of it can alone redeem men from tlie vanity of their condition. Consider religion : — 1, As a system of thought. It has certain truths addressed to the intellect, heart, and conscience. Religion comprises — (1.) The knowledge of God. What God is in Himself is beyond our comprehension ; His nature eludes our furthest search, and retires into that eternity which He alone inhabits. But it is possible for us to know God in those relations in which He stands to ourselves. The revelation of His name has therefore an important meaning for mankind. All our duties, hopes, and destinies are bound up with it. Man must know God in this regard before the lost features of the Divine image in him can be restored. There is a know- ledge of God which is but a barren exercise of the mind, which regards the subject as merely curious and in no way connected with man's life. It is neces- sary that men should feel after God, and be conscious of Him as the Ever Near, God must be a felt reality, or there can be no true knowledge. To know God is to know the chief end of life, tliat ethical side of knowledge which the Scrip- ture calls wisdom. (2.) Meligion comprises the Knowledge of man. From it alone we can learn what man is in his nature and origin, what are his relations to God, his duties in the world, why he is here, and what is his prospect beyond life. Science may investigate the nature of man, and even prescribe his duties. It may minister to his prosperity in the world. But science only lights up the valleys of our nature ; the summits of it can only be illumined by a light from heaven. The contemplation of human nature apart from religion is gloomy and uncomfortable. The true hiowledge of ourselves is art essential part of religion. We must know ourselves as capable of God, and of all those great things for which He can fashion and prepare us. The religious idea of man is necessary to the true study of himself (3.) The knoivledge of things. Man has powers to observe the facts and appearances of nature, to reason upon them, and to reduce the results of his investigation to the systems of science. But the grandeur of this universe can never be truly felt and seen until we look at it through God, The things that are made are His thoughts ; they show forth His glory. True piety in the heart transforms creation into a mighty temple filled with the praises of its Maker. The study of things yields but a melancholy satisfaction if we do not see above them the Divine eye and heart. Religion raises all science to a higher truth. 2, As a rule of life. The truths of religion are not intended merely to give us right thoughts of God and our condition here, but also to teach us how to live. The fact that God stands in certain relations to ourselves implies that there are certain duties arising out of those relations. To the revelation of the Divine name, as preserved by the family of Shem, mankind owes the noblest motive of conduct, the highest ideal of virtue and of life. If it was given to the Greeks to develop the powers of the intellect, it was the prerogative of Judaism to develop the conscience. How superior is the moral code delivered to the chosen race to that of the nations that lived about them ! The standard of morality is raised in all those nations where the light of revelation shines. In the culture of the human race in virtue, religion is the chief factor. 3, As a remedy for sin. It was given to the family of Shem to nourish the 179 HOMILETIC COMMENTARY: GENESIS. expectation of the Messiah, to prepare mankind for His coming, and to witness His manifestation. The weight of sin pressed npon the human conscience, and men sought in many ways to avert the displeasure of heaven and secure accept- ance. Hence the various rehgions of the world. Mankind yearned for some Deliverer from sin, who could restore light and peace to their souls. The coming of Christ imparted a sublime impulse to the education of the world. In Him humanity had reached its flower and perfection. The noblest ideal of life was given. Devotion was rendered easier for the mind and heart. The whole conception of the dignity of human nature was raised when God became man. The true way of peace was made known to the troubled conscience, and men could come to their Father in the joy of forgiveness. The passion for Christ, generated by the sense of His love, has produced the noblest heroism which the world has ever seen. It has developed the highest type of man. If the " Desire of all nations " had not come, how different would have been the issues of history ; how aimless and unsatisfactory all human effort ! We cannot over- rate the influence of religion on the intellectual j^rogress of mankind. It will be found that all the greatest and most exalted ideas in the mind of the poorest and most unlearned man in Christendom are derived from religion. Christianity has made the greatest ideas common to all. II. The spirit of work and enterprise. This is another factor which enters into the culture of the Imman race. It is represented by Japheth, which signi- fies enlargement. There was in him an energy by which he could overcome obstacles and expand his empire over the world. This spirit of work and enter- prise has given birth to civilisation. The union of external activity with mental power is the source of man's greatness and superiority in the world. 1. It is necessary to material progress. In the division of human labour the thinlers stand first of all. Mind must survey the work and plan the means by which it is to be accomplished. But for the practical work of life, there must be energy to carry out the thoughts of the mind, and render them effective in those labours which minister to prosperity and happiness. Man cannot obtain the victory over Nature by contemplation alone. Philosophy must come down from her high seat and mix with men before any great practical results can be secured. Nature places obstacles in the way of man to rouse his thought and develop his powers of invention and contrivance. He has to contend with the earth and the sea, and even against some adverse forces in society itself. It is necessary that this contest should be directed by \X\Q,few who are thinkers, yet it can only come to a successful issue by the labours of the many who are workers. 2. It is necessa?'y to mental p)rogress. The knowledge and contem- plation of truth only partially satisfies the necessities of the mind. Truth be- comes an energy when it is embodied and doing work. By the application of abstract truths to the labours of life man has accomplished the greatest results. The mind becoines expanded when it is able to pass from the knowledge of its own facts to those of the world around. By far the larger proportion of human knowledge has been acqiiired by the actual struggle with the difliculties of our present existence. The battle of life has drawn out the powers of the mind. 3. It is necessary to religions p^vgress. The knowledge of spiritual truth must be expressed in duty, or man can have no religion. Doctrines are only valuable as they teach us how to live. Activity without contemplation has many evils, but united with it is the perfection of spiritual life. True thoughts of God and ourselves must be manifested in that energy by which we contend with evil, and perform our duty. III. The power of evil. This is represented by Ham, who is the picture of moral inability — of one who knows his duty but is unable to perform it. Evil 180 HOMILETIC COMMENTARY: GENESIS. is the disquieting element in human culture ; a disadvantage, like friction in a machine. Moral weakness complicates man's struggle, protracts it through the ages, and delays victory. The tremendous power of evil must be acknowledged, but it is a terrible factor in the estimate of all human thoughts, struggles, and labours. In the culture of humanity, Ham lays waste the labours of Shem and Japheth. The persistence of evil demands new vigour from those who think and from those Avho work. One sinner can destroy much good that earnest minds and hearts have slowly laboured to build up. A large portion of the energy of mankind is spent in contention with evil, in neutralising the labours of one another, and but a poor remainder issues in useful work. This power of evil accounts for — ]. llie slow education of the race. 2. The monstrous forms of vice. These are developed even in the midst of the best influences and re- straints. 3. The limited di^^usion of religion. 4. The imperfection of the best. Still our great hope for the race is that evil is not the strongest power in it. Man is capable of goodness, of receiving the grace of God in sufficient measures to ensure his victory. Christ did not despair of humanity, for He knew it could be united to God and prevail. Religion is the strongest force in society ; and though in the course of history Shem is tlie last to be developed, yet he is first in the kingdom of God. Japheth's activity may secure present admiration, yet mankind must confess at last that to the preserver of the Divine name and sal- vation it owes its true wealth, prosperity, and lasting honour. SUGGESTIVE COMMENTS ON THE VERSES. Verses 18, 19. In the development now to appear, we naturally turn to the sons of Noah, to see whether the promised salvation is soon to come. Here for the fourth time the sons of Noah are mentioned (ch. v. 32 ; vi. 10 ; vii. 13), to show that these alone came out of the ark as the branches into which the human family was now to be divided. In the new develop- ment now to be traced out, the cha- racter of the sons of Noah is to be given to show that the hope of the race in the Messiah was to be not in the line of Ham, nor of Japheth, but of Shorn — leading also to an enlargement of Japheth. This is in accordance with what is seen in the conduct of the brothers. — {Jacobus. ) In the individual character of the sons of Noah, we have the ground-plan of all history. Shem and Japheth are very different, but are, in their piety, the root of every ideal and humane tendency. The people and kingdom of China are a striking exampleof the immense power that lies in the blessings of filial piety ; but at the same time a proof that filial piety, without being grounded in some- thing deeper, cannot preserve even the greatest of peoples from falling into decay, like an old house, before their history ends. — (Lange.) In Shem and Japheth we have the representatives of action and con- templation. These types of character appear in the Christian Church in such as Peter and John, Martha and Mary. Nor is the dark type of evil waiiting : there was a Ham in the family of Noah, and there was a Judas among the Apostles. It was plainly the design and inten- tion of God that mankind should not retain uniformity of manners and sen- timents ; but that by breaking them into separate communities, and by dis- persing them over difterent countries and climates, they should be made to differ from each other by an indefinite diversity of customs and opinions. {Grinfield.) These two verses form a connecting link between the preceding and the following passage. After the recital of the covenant comes naturally the state- ment, that by the three sons of Noah, duly enumerated, was the whole land overspread. This forms a fit conclu- 181 HOMILETIC COMMENTARY : GENESIS. sion to the previous paragraph. But the father of Kenaan ; which is plainly the penman of these sentences had the preface to the following narrative, evidently the following paragraph in {Murphy.) view. For he mentions that Ham is MAIN HOMILETICS OF THE PARAGRAPH.— Verses 20—27. The Lessons of Noah's Fall. The second head of the human race passed through an experience of moral disaster, which in many features reminds us of the fate of the first. Adam fell through sensual indulgence, and so did Noah. Adam fell after God had given him tiie charter of dominion over the earth and all creatures. Noah fell when that charter had been renewed with added privileges. Both had received direct assurance of the Divine favour. The fruit which Noah tasted, and which caused him to transgress, was a mild reflex of the tree of knowledge of good and evil. Adam sinned by partaking of that which was prohibited ; Noah sinned by excessive indulgence in that which was allowed. There are lessons of Noah's fall that are of special importance to us. His (unlike that of Adam) was not the fall of the innocent, but the fall of a sinner who had found acceptance with God. The lessons to be derived are most appropriate to our condition. They are — I. The moral dangers of social progress. Noah had been a husbandman, but he had laid the duties of it aside in order to prepare the ark. Now he resumes his old employment, and advances one step in social progress by beginning to cultivate the vine. Civilisation multiplies and refines our pleasures, opening up to us new sources of enjoyment. But it has special dangers. 1. Increased temptations to sensual indulgence. In the earliest times the habits of those who tilled the ground were simple, and the temptations arising from sensual enjoy- ments few. When toil " strung the nerves and purified the blood " the appetites were health}^, and easily satisfied. But when arts multiplied, new delights arose to please and stimulate a jaded appetite, and man began to feel the dangerous charms of luxury. Whatever multiplies the pleasures of sense sets more snares in the way of the soul. 2. It exercises a tyranny over us. Civilisation extends and varies our means of enjoyment. We grow accustomed to the luxuries which it brings, until these become a necessity of our nature. We are made their slaves. Noah lighted upon a new means of indulgence which has often created a dangerous craving, and bound man fast by the chains of evil habit. All in- dulgences, beyond the satisfaction of the simple necessities of nature, have in them some of the elements of seduction. The comforts of civilisation please and charm us ; but when in a moment of moral heroism we strive to be inde- pendent of them, we feel their chain. The pursuit of pleasure to excess is the great danger of all civilised societies. Few have the moral strength to subjugate the love of earthly delights to the higher purposes of life. 3. It tends to make zis satisfed tvith the present. When sources of pleasure are plentiful, and our taste of them rendered more exquisite by the refinements of an advanced civi- lisation, we are tempted to become so satisfied with earth that we feel no need of heaven. In the charms of worldly pleasures we grow insensible to the higher joys of the Spirit : we lend but a dull ear to the voice of duty, we become too soft and cowardly to wage the war with temptation and to fight the good fight. II. The sprcsding power of evil. Noah did not, at first, intend to prostrate himself beneath the power of wine ; but, led on by the gratification it afforded, he 182 HOMILETIC COMMENTARY: GENESIS. relaxed his moral control over himself and fell under the temptation. One evil, having gained admittance, opened the way for many. It is true, especially of the sins of the flesh, that one form of degradation quickly succeeds another. Sensual sin, by weakening the power of self-control, leaves a man helpless against the further assaults of temptation. He who once allows evil to gain the mastery over him cannot tell to what degrading depths he may descend. Evil has a tremendous power to spread. This is illustrated in the history of indi- viduals. One sin generates another, until he who has turned aside from the paths of virtue to taste some forbidden joy, is led further and further astray, and, at length, finds it difficult to return. It is the nature of sin to deceive, so that the victim of temi)tation has little suspicion of the base uses to which he may come. We have another illustration in the history o{ families. How often have sins of sensuality acted like a contagion among the members of a family ! Besides, sins of this kind are often inherited, the mischief not terminating with the first transgressors, but spreading like a foul infection to others. And a further illustration in the history of nations. At first, they rise to fame and greatness by manly courage and virtue ; but prosperity tempts them to sins of luxury and indulgence, and then the worm of decay is at their root. A nation like that of the ancient Romans would never have been conquered by a foreign power, if it had not been first weakened by internal corruptions. III. The temptations which assail when the excitement of a great purpose is past. While Noah was preparing the ark he Avas above the assaults of temptation. The excitement of a great purpose filled his mind, and he remained pure in the midst of the profligacy of the age. Now, when the work is over, he falls an easy prey to temptation. Activity with a worthy end in view is the best preservative of virtue. It is the very greatness of man that renders a life having no sufficient aim and purpose intolerable. There should be one great purpose in life, which can be continually reached after but not attained. This alone can promote that activity which preserves our moral health ; but if we trust to special victories, the ease and gratification of success which attends them may prove dangerous. Noah rested in one ivork accomplished, and for- getting that the great purpose of life still remains, the hero of faith falls a victim to the sins of sense. With the height of heaven above us, we should never rest, but keep our graces and virtues alive by exercise. IV. The power of transgression to develop moral character in others. The tendencies to evil often remain inert in us, but become developed to their issues by outward circumstances. The inward man thus makes himself known to the world what he is. 1. The sins of others give occasion for fresh sins in ourselves. Noah fell under the temptation to self-indulgence, and while helpless with excess of wine his son dishonours him by a shameless deed. By means of the sin of the one the character of the other stands revealed. The true moral nature of a man may be gathered from the manner in which he regards or treats the sin of others. If he glories in their shame, or is driven by it into further sin, his nature must be truly vile. 2. The sins of others may give occasion for some high moral action. Good men may interfere in the transgressions of others by their counsel, by timely reproof, by seeking to remove the temptation and prevent further evils. So it is here. A kind of moral ingenuity was exercised, adapting itself to a sudden emergency. Thus the evil of one man may serve to discover the virtue of another. V. The apparent dependence of prophecy upon the accidents of human conduct. The sin of Ham, and the generous conduct of his two brothers, furnished what appears to be the accidental occasion of a remarkable prophecy. 183 HOMILETIC COMMENTARY: GENESIS. The words of Noah take too ^vide a range and are too awful in their import to warrant the interpretation that they were the expression of a private feeling. They are a sketch of the future history of the world. The language is prophetic of the fate of nations. It may seem strange that so important an utterance should arise out of the accident of oue man's transgression. The same account, too, must he given of the greater xiart of the structure of iicripture. Some portions were written at tlie request of private persons, some to refute certain heresies which had sprung up in the Church. Many of the books in the New Testament owe their origin to the needs and disorders of the time. But this does not destroy the authority or Divine origin of the Scripture, for the following reasons : 1. The Bible has thus imparted to it a human character and interest. There is in the Word a human element as well as a Divine, a revelation of man as well as a revelation of God. The voice of eternal truth is heard speaking through human passions and interests. The fact that the Bible is true to the realities of human nature accounts, in no small degree, for the hold which it has on the mind and heart. The./br?;? in which it is given may, in our present condition, be the best for pro- moting our spiritual education. 2. The Bible is unfolded by an inner law. We must not regard the Bible as a collection of histories and sayings preserved by the Church, and bound together in one book. It is truly to us the Word of God, for His higher wisdom has guided and inspired each part, and informed the whole with an organic unity of life. As in the ordinary history of the world, God is ever v.^eaving what seems to us accident into the system of His providence, so in the formation of His written Word He makes the passing events of time to be part of the system of spiritual truth. 3. The Bible shows the advance of history toirards an end. The Old Testament history looks forward to the coming of the Messiah. No series of events are recorded as facts terminating in themselves, but rather as having reference to that supreme hour of the world's history when God should be manifest in the flesh. All was ministering to tliat " fulness of time" when mankind would be prepared to welcome their deliverer from heaven. Human history centres in the Son of Man. Mankind are either looking out for Christ, or they are actors in a history developed from Him. By the Christian mind, history is still to be regarded as working towards that definite end described by St. Paul, when lie declares the purpose of God to be the building up of all mankind into one (Eph. ii. 11-22). The Bible records events not as a chronicle of the past, but as showing how the Divine purpose has been, and is still being accomplished. In this view the human aspect of Scripture history appears as transfigured. The deeper intents of its teaching can only be read by a spiritual light. SUGGESTIVE COMMENTS ON THE VERSES. Verse 20. The second head of the have been in practice before this time, race, as the first, must find his true as the mention of them is merely in- prosperity and happiness in activity. cidental to the present narrative. But If Noah was before a mechanic, it it seems likely irom what follows, that is evident that he must now attend though grapes may have been in use, to the cultivation of the soil, that he wine had not been extracted from may draw from it the means of subsis- them. — {Murphy.) teuce. He planted a vineyard. God The vine in its significance : — 1. In was the first planter (Gen. ii. 8), and its perilous import. 2. In its higher since that time we hear nothing of the significance. God hath provided not cultivation of trees till Noah becomes merely for our necessity, but also for a planter. The cultivation of the vine our refreshment and exhilaration. The and tlie manufacture of wine might more refined His gilts, so much the 184 HOMILETIC COMMENTARY: GENESIS. more ought tliey to draw us, and make us feel the obHgation of a more refined life. — (Lange.) Noah's care in the cleansed earth is the vine. In the sphere of old Adam, and before the flood, that is before regeneration, Noah was no planter. There his work was tlie ark : there, day and night, instead of planting the vine, he was cutting down the high trees ; as the Church's work in the world still is to lay the axe to the root of man's pride ; to lay them low, that by the experience of death they may reach a better life. But in the Ciiurch, regenerate man has other work. There the vine is to be trained, and pruned, and cultivated : there its precious juice, which gladdens God and man, is to be drunk with thankfulness and joy to God's ^oxY.-(Jiifces : Types of Genesis. ) God plants His own vineyard — the Church — though men may abuse the privileges it affords. Verse 21. We are not in a position to estimate how much blame is to be imputed to Noah. He may have been ignorant of the strength of the wine, or have been rendered susceptible to its influence by liis age. At best, he was overtaken in a fault. The external degradation and the physical penalties would be the same whatever be the amount of guilt. Times of festivity require a double guard. Neither age nor character are any security in the hour of temptation. Who would have thought that a man who had walked with God, perhaps more than five hundred years, and who had withstood the temptations of a world, should fall alone ? This was like a ship which had gone round the world being overset in saihng into port. One heedless hour may stain the fairest life, and undo much of the good wluch we have been doing for a course of years. — {Fuller.) Drunkenness: 1. An abuse of the goodness of God. 2. A sin against the body. It deforms and degrades the temple of the soul. 3. Weakens the moral principle, and thus exposes a man to countless evils. The sins of the flesh reveal the moral nakedness of the soul. Wine is a mocker, and may deceive the holiest men that are not watchful (Prov. XX. 1). Intemperance leads to shame, de- grades the most respectable to the level of the brute, and subjects the wise and good to derision and scorn, puts a man's actions out of his own control, and sets a most pernicious ex- ample in the family and in society. — {Jacobus.) Verse 22. In such a world as tliis the mere sight of evil things may be accidental ; the sin lies in the behold- ing of them so as to make them objects of unlawful interest. To have complacency in the sin of others, and to make a mock at it is the mark of fools. A slight circumstance may serve to reveal the moral nature. There is a fine instinct in superior virtue wliicli can adapt itself to the difficulties and complications of the world's evil. It is the mark of a base mind to publish the shame of others, when it is in our power to hide it and cover it in oblivion by some loving deed. Love covers ; Ham, instead of veiling his father's nakedness, only the more openly uncovers what he had left ex- posed. As a son he transgresses against his father ; so, as a brother, would he become the seducer of his brother. — {Lange.) The evil have an eye for evil, while the good and loving are engaged in acts of charity. Thus He, whose work it is to bring to light the hidden things of darkness, by the failure of one often reveals another's heart. The Church's fall, the misuse of gift in some, is made the occasion for stripping the self- deceiver bare. Men sit in judgment on the evil in the Church, full of im- patience and self, laying all iniquity bare, not waiting for the righteous Judge ; little thinking that, whilst they are judging evil, God by the evil may be trying and judging tliem ; or that the spirit which exposes others' sin may be far more hateful to Him than 185 EOMILETia COMMENTARY: GENESIS. CHAP. IX. some misuse of privileges. — {Jukes: " Types of Genesis".) Verse 23. A virtuous mind is quick to discover means of freeing itself from moral embarrassmeut. Reverence for all that is about us — for all that is human — is the root of social virtue. Two things are brought out by this fall ; sin in some, and grace in others, of the Cliurch's sons. Ham not only- sees, but tells the shame abroad, with- out so much as an attempt to place a rag on that nakedness, which, as the sin of one so near to him, should have been his own shame. Sheni and Japheth will not look upon it, but " walking backward," — a path not taught by nature, but grace, — cover their father's nakedness.-(/«A-g5 " Types of Genesis.") The conduct of these two brothers is in accordance with the prophecy which follows. Nations, as such, have a moral character. Prophecy is but the distinct announcement of the working out of great moral principles through the course of history. Verse 24. The degradation of a man must at length come to light, and appear to himself. For every sinner there is an awakening. When Noah came to himself, he knew what had been done by his younger son. Nothing is said of his grief for his own sin. We are not to consider what follows as an ebullition of personal resentment, but as a pro- phecy which was meant to apply, and has been ever since applying to his posterity, and which it was not pos- sible for human resentment to dictate. {Fuller.) God brings to light the wicked practices of ungracious ones against His saints, and sheweth it to His pro- phets. — {Hughes. ) Verse 25. The interpretation that would resolve this declaration of Noah into an expression of private feeling is refuted by the history of those nations which sprang from his sons. Tiiat history confirms the prophecy, and proves it to be such. 186 The fulfilment of this prophecy took a wider range than could be contem- plated by expressions dictated in a moment of passion. The descendants of Ham flourished for long ages after this curse was pronounced, maintained their independence, and founded em- pires. Their power was not utterly broken, nor did they sink into subjec- tion until the time of the captivity. All this was too wide a prospect into futurity for the unaided mind of man to behold. It is a historical fact that the degra- dation of slavery hiis fallen especially upon the race of Ham. A portion of the Kenaanites became bondsmen among the Israelites, who were of the race of Slieni. The early Babylonians, the Phcenicians, the Carthaginians, and Egyptians, who all belonged to the race of Ham, were subjugated by the Assyrians, who were Shemites, the Persians, the Macedonians, and the Romans, who were all Japhethites. And in modern times it is well known that most of the nations of Europe traded in African slaves. — [Mur2yhy.) There never has been a son of Ham who has sliaken a sceptre over the head of Japheth. Shem hath siabdued Ja- pheth, and Japheth hath subdued Shem, but Ham never subdued either. — (Mede: quoted by Jacobus. ) This prophecy did not fix the de- scendants of Plam in the bonds of an iron destiny, nor does it reveal a flaw in the equal ways of God. The Ca- naanites, on account of their wicked- ness, deserved Divine chastisements ; and the prophecy does but signify what takes place by the operation of great moral laws. The curse pronounced upon Ham, though terrible, did not afiirm a per- petual doom, but was only to operate until the larger blessing and hope should be announced. Prophecy would yet unfold a brigliter prospect when the Deliverer Avould come for all ; and in the expansion of Messiah's empire, even " Etliiopia shall soon stretch out her hands unto God." (Psa. Ixviii. 31.) Verse 26. As Shem was to possess EOMILETIQ COMMENTARY : GENESIS. the redeeming name of God, we have a further advance in prophecy, setting forth the particular race whence the Messiah should come. To preserve the name of God, and to be conscious of covenant relations with Him, is the true life of nations and of souls. All other greatness dies. The prophet breaks out in benediction on such. There is a dark side, however, to this prophetic thought, as it implies that the two other families of mankind, at least for part of the period under the prophet's view, were estranged from the true and living God. History cor- roborates both aspects of this prophetic sentence for the space of 2,400 years. During the most part of this long period the holy Jehovah Omnipotent was un- known to the great mass of the Japheth- ites, Hamites, and even Shemites. And it was only by the special election and consecration of an individual Shemite to be the head of a peculiar people, and the father of the faithful, that He did not cease to be the God of even a remnant of Shem. — (Murphy.) Shem holds the highest grade of honour. Therefore it is that Noah, in blessing him, expresses himself in praise of God, and dwells not upon the person. Whenever the declaration relates to some unusual and important pre- eminency, the Hebrews thus ever ascend to the praise of God. (Luke i. 68.)— (Ca/rm.) Where God is truly Lord of His people, all adversaries are made subject to them. The Church shall in her ap- pointed seasons triumph in God, and all enemies be laid under her foot. — {Hughes.) Verse 27. Japheth was enlarged. 1. In his territory. He v/as the pro- genitor of the inhabitants of Europe, Asia, and America, with the exception of the region between the Persian Gulf, the Red Sea, the Mediterranean, the Euxine, the Caspian, and the moun- tains beyond the Tigris, which was the dwelling of the Shemites. He had the colonising faculty — the disposition to push on his conquests far and wide. Shem was devoted to home and fathers — a conserver of the past — upholding the doctrine of standing still — posses- sing no spirit of adventure. 2. Li his intellectual and active faculties. The metaphysics of the Hindoos, the philo- sophy of the Greeks, and the military skill of the Romans, bear witness. The race of Japheth have given birth to the science and civilisation of the world. Even religion, though born in the East, has received the greatest expansion and development in the West. To Japheth it was given to elaborate and perfect that language in which it has pleased God to give His later reve- lation to mankind. The Greek lan- guage Avas through long ages being gradually fitted to be the most perfect vehicle for the mind of the Spirit. Nations that did not possess the Divine name have yet contributed to the glory of that name. The con- sciousness of the indwelling of God, together with the possession of that active energy which applies spiritual principles to life, affords the conditions of the highest prosperity. It is God's indwelling and enlargement — the union of Shem and Japheth. Human skill and activity without the grace of religion, however refined, is only intense Avorldliness. If Japheth would prosper in the highest degree, he must receive from Shem spiritual knowledge and the genius of devotion. Nothing else but Christianity can im- part stability and nobleness to civi- lisation, Tiie blessing of Shem, or faith in salvation, shall avail for the good of Japheth, even as the blessing of Japheth, humanitarian culture, shall in the end avail for Shem. These two blessings are reciprocal, and it is one of the deepest signs of some disease in our times, that these two are in so many ways estranged from eacli other, even to the extent of open hostility. What God has joined together, let no man put asunder. — {Lange.) When Alexander the Great con- quered the Persians, he gave protec- tion to the Jews. And when the Romans subdued the Greek monarchy, 187 HO MI LET IC COMMENTARY: GENESIS. they befriended the chosen nation. foresight of man could have thus cast In their time came the INIessiali, and the horoscope of history ? Surely the instituted that new form of the Church " seventh from Adam " spake as he of the Old Testament, which not only v/as moved by the Holy Ghost, retained the best part of the ancient The bondage of Ham has been over- people of God, but extended itself ruled for good in giving him the over the whole of Europe, the chief means of the knowledge of God. He seat of Japheth ; went with him has been brought thus within the iu- wherever he went, and is at this day, fluences of religion, through the blessing of God on his All human history is working towards political and moral influence, pene- that blessed end when mankind shall trating into the moral darkness of dwell in peace together, knowing and Ham as well as the remainder of Shem reverencing the name of God. The and Japheth himself. Thus, in the Church is the true home for mankind, highest of all senses, Japheth is dwell- and the highest style and ideal of ing in the tents of Shem. — {Murphy), social and national life. In that early age, what genius or MAIN HOMILETICS OF THE PARAGRAPH.— Verses 28, 29. The Years of Noah : Their Solemn Lessons. Here is the brief record of a noble life. There is little besides the simple numeration of years — merely a reference to the great event of Noah's history, and his falling at length under the common fate of all the race. This record, short as it is, teaches us some important lessons. I. The slow movements of Divine justice. Before the flood the wickedness of man had grown so great that God threatened to cut short his appointed time upon the earth. His days were to be contracted to 120 years — a terrible re- duction of the energy of human life when men lived nearly 1,000 years (Gen. vi. 3). But, from the instance of Noah, we find that this threat was not executed at once. Divine justice is stern and keen, but it is slow to punish. II. The energy of the Divine blessing. God blessed man at the first, and endowed him with abundant measures of the spirit of life. Even wiien human iniquity required to be cliecked and punished by the curtailing of this gift, the energy of the old blessing suffered little abatement. God causes the power of that blessing still to linger among mankind. The hand of Divine goodness slackens but slowly in the bestowal of gifts to man. How often are the favours of Provi- dence long continued to doomed nations and men ! Underlying all God's dealings with men there is the strong power of redemption, which is the life of every blessing. That power will yet overcome the world's evil and subdue all things. III. God's provision for the education of the race. When men depended entirely _upon verbal instruction, and teachers were few, the long duration of human life contributed to the preservation and the extending of knowledge. But as the education of the world advanced, new sources of knowledge were opened and teachers multiplied, the necessity for long life in the instructors of mankind grew less. The provisions of God are wonderfully adjusted to human necessity. IV. An encouragement to patient endurance. Here is one who bore the cross for the long space of 950 years. What a discipline in suffering as well as in 188 HOMILETIC COMMENTARY: GENESIS. doing tlie will of God ! Time is the chief component among the forces that try patience, for patience is rather borne away by long trials than overwhelmed by the rolling wave. If tempted to murmnr in affliction, or at our protracted contest with temptation and sin, let us think of those who have endured longer than we. SUGGESTIVE COMMENTS ON THE VERSES. Verses 28, 29. He lived accepted afflictions. He died a death beseeming of God, promoted by Him, testifying such a man ; he died a saint, a be- against sin, preaching righteousness, liever, a glorious instrument in Christ's giving laws from God to the genera- Church, and so died in hope wlien by tion wherein he was ; and sometimes faith he had seen the promises. — slipping into sin, and^falling into bitter (Hughes.) CHAPTER X. Ceitical Notes. — 1, Generations] The origins, genesis, or developments ; a characteristic note of this book. The whole chapter is a table of the nations which descended from the sons of Noah. — 2. Japheth] " The order of the generations of the sons of Noah here followed is .Japheth, Ham, Shem. The reason why this arrangement begins with Japheth is that he was the eldest of the three. Ham follows next, in order that the main subject, the line of Shem, may be free for treatment ; the object of secondary interest having been first disposed of, according to the practice of the sacred writer " (Alford). There is a striking similarity between the name Japheth and the lapetus, which the Greeks and Romans regarded as the progenitor of the human race. — Gomer] This name has been traced to the Cimmerians of Homer, and also to the Cymry, the national name of the Welsh. The name occurs in the Cimmerian Bosjjhorus — the Crimea. This people inhabited the N.W. portion of Jajaheth's territory ; they are mentioned in Ezek. xxxviii. 6. — MagogJ Identified %vith the Scythians — generally the north-eastern nations. " The chief people in the army of Gog (Ezek. xxxviii. 2, 3 ; xxxix. 1) is Rosh, that is, the Rossi, or Russians " (Knohel). — Madai] The Medes, inhabiting the S. and S.W. They became incorporated in the Persian Empire, hence the two nations are spoken of together. — Javan] The lonians, or Crreeks. — Tubal and Meshech] Tliese names frequently occur together in the Old Testament. They are supposed to be identical with the Tiberians, inhabiting Pontus and the districts of Asia Minor generally. — Tiras] Probably the Thracians, dwellers on the River Tiras, or Dniester. — S. Ashkenaz] Some suppose this name to designate the Asen race, which is said to be the origin of the Germans. "It is somewhat remarkable that the Jews, to this day, call Germany AsJce7iaz " (Alford). — Kiphath] Probably the Celts, who dwelt originally on the Riphoean, or Carpathian mountains. — Togarmah] The Arminians, whose first king was named Thorgom, and who still call themselves the House of Thorgom. — 4. Elishah] Josephus and Knobel suppose that the /Eolians are represented ; others have traced the name to Hellas Tarshish."! The Tyrseni, or Etruscans, colonised the east and south of Spain, and north of Italy. — Kittim] The original inhabitants of Cyprus, whose ancient capital was Citium, an old Greek town. Alexander the Great is said to have come out of the laud of CMttim (1 Mac. I., 1 ; viii. 5). — Dodanim] The Dardanians, who in historic times inhabited lUyrium and Troy. 5. The isles of the Gentiles] " would appear to include the coast of the Meditei-ranean. The word signifies not only island, but also any maritime tracts. The notice in this verse must evidently be regarded as anticipatory of chapter xi. 1 " (Alford), The Jews applied the word, besides its strict sense, also to describe those countries whicli could only be conveniently reached by water. — Every one after his tongue] "Thus clearly evincing that this dispersion took place after the confusion of tongues, though related before it " (Bush). — 6. Gush] This name desis^nates the Ethiopians, also including the Southern Asiatics. Cuah is generally rendered Ethiopia in the A. V. — Mizraim] ^ The O. T. name for Egypt or the Egyptians.— 7. b aba] " Meroe-Ethiopians living from Elephantine to Meroe. The prophets represent the accession of Seba to the Church of God as one of the glories of the latter-day triumphs (Ps. Ixxii. 10). — Candace seems to have been the queen of this region" (Acts viii. 27- — /aco6«s. )—Sheba] The Sabeans, dweUing on shores of the Persian Gulf. They are referred to as men of stature and of commercial importance, in Isa. idv, 14.— S. And Cush beerat Nimrod] " The historian here turns aside from the list of 189 HOMILETIO COMMENTARY: GENESIS. nations to notice the origin of the first great empires that were established on the earth. Of the sons of Cash, one is here noted as the first potentate in history " (Jacobus). " The occurrence of the name Jehovah marks the insertion as due to the Jehovist supplementer " (Alford). — A mighty one in the earth] A hero — a conqueror — the first founder of an empire. — 9- He Was a mighty hunter] " Taken in its primary sense, that this great conqueror was also a great follower of the chase, a pursuit which, as Delitzch remarks, ' has remained to this day, true to its origin, the favourite pleasure of tyrants'" {Alford). — Before the Lord] An expression denoting his eminent greatness. Some suppose that it refers to his defiance of Jehovah, and this interpreta- tion is favoured by the meaning of his name — let ms rebel. — 10- The beginning of his kingdom] The first theatre of his sovereignty. — Babel] Babylon. — 11. Out of the land went forth Asshur] A more probable rendering is, " He came forth to Asshur," i.e., he extended his conquests from Shinar.— 12. The same is a ereat city] " Knobel refers this to the whole four just mentioned, Nineveh, Rehoboth, Calah, and Resen ; these four places are the site which is named the great citij, viz., Nineveh in the wider sense. See Jonah iv. 11 ; iii. 3 " {Alford). — 13-20. A continuation of the sons of Ham] 21. The father of aU the chQdren of Eber] " This declaration calls attention beforehand to the fact, that in the sons of Eber the Shemetic line of the descen- dants of Abraham separates again in Peleg, namely, from Joktan, or his Arabian descendants " (Langf). — 25. In his days was the earth divided] These words have given rise to much specu- lation, but the more probable opinion is that they refer to the incident described in ch. xi. MAIN HOMILETICS OF THE PARAGRAPHS— Verses 1—32. The First Ethnological Table. Many readers might be disposed to undervalue a chapter like this, since it is but a collection of names — some of which are quite unknown — and is made up of barren details promising little material for profitable reflection. Yet a thoughtful reader will be interested here, and discover the germs and sugges- tions of great truths ; for the subject is mati, and man, too, considered in refer- ence to God's great purpose in the government of the world. This chapter " is as essential to an understanding of the Bible, and of history in general, as is Homer's catalogue, in the second book of the Iliad, to a true knowledge of the Homeric poems and the Homeric times. The Biblical student can no more undervalue the one than the classical student the other." (Dr. T. Lewis, iti Langes Genesis.) Let us consider what are the chief characteristics and lessons of this, the oldest ethnological table in all literature, I. It is marked by the features of a truthful record. 1. It is not vague and general, but descends to particulars. The forgers of fictitious documents seldom run the risk of scattering the names of persons and places freely over their page. That would expose them to detection. Hence tho.se who write with fraudulent design deal in what is vague and general. This chapter mentions particulars of names and places, and, in this regard, has the marks of a genuine record. Heathen literature does not furnish so wide and universal a register. One cause why that literature is so deficient in documents of this nature lies in the fact that each heathen nation was shut up within itself, having little relations with others except those of trade and war. But this chapter is framed on a wider basis, is concerned with all races of men, however diver- sified, and contemplates the human family as having an essential unity under all possible varieties of character and external conditions. 2. Heathen literature when dealing with the origin of nations employs extravagant language. The early annals of all nations, except the Jews, run at length into fable, or else pretend to a most incredible antiquity. National vanity would account for such devices and for the willingness to receive them. The Jews had the same temptations to indulge in f-his kind of vanity as the other nations around them. It is therefore a remarkable circumstance that they pretend to no fabulous antiquity. We are shut up^to the conclusion that their sacred records grew up under the special care of Prlovidence, and were preserved from 190 CHAP. X. EOMILETIC COMMENTARY: GENESIS. the common infirmities of merely human authorship. The sober statements of this chapter regarding the origin of nations is a presumption of their truth. 3, Here we have the ground-plan of all history. The physical, intellectual, moral, .social, and religious forces represented here sufficiently account for all subse- quent history. We have, in this sacred portion of history, a light to guide and inform us over those tracts of time where the records of other nations leave us in darkness. We learn further — II. That history has its basis in that of individual men. We speak of God's relations to humanity, of the history of the world ; but it will be found that this ultimately resolves itself into the history of individual men, who represent social and moral forces which have determined the currents of events. We find that God's successive revelations were made to depend upon the characters of individual men. The revelation of salvation itself ever tends to take this form. God did not reveal His plans of mercy, in their ever-expand- ing outline and detail, to large bodies of men, but to individuals whom He deemed worthy of such sacred communications. It is not therefore strange that single human lives occupy so large a portion of Scripture. All history was to issue in One who would be the flower of humanity ; and in whom alone the race could be contemplated with any joy of hope. The general lesson of this chapter is plain, namely, that no man can go to the bottom of history who does not study the lives of those men who have made that history what it is. III. That man is the central figure in Scripture. The Bible differs, in one important feature, from the sacred books of other nations. They lose them- selves in endless theories and speculations concerning the origin of the material iiniverse. They have minute and elaborately detailed systems of cosmogony, geography, and astronomy. Hence the advance of the human mind in natural knowledge must be fatal to their authority. But the Bible commits itself to no detailed description of the laws and phenomena of nature. One short chapter in it is deemed sufficient to tell us that God made the heavens and the earth. The world is only considered as it is a habitation for man, and the platform on which the Supreme works out His great designs. Man is regarded in Scripture not merely as part of the furniture of this planet, but as lord of all. Everything is put under his feet. Hence the sacred records describe a God of men rather than a God of nature. They give a history of man as distinct from nature. Infidels have made this characteristic of revelation a matter of reproach ; but all who know how rich God's purpose towards mankind is, glory in it, and believe that great things must be in store for a race which has occupied so much of the Divine regard. IV. The progressive movement of history towards an end. No history is marked by signs of living power that does not advance towards some great and noble end. In the highest things, how aimless have been the histories of the chief nations of mankind ! Some particulars of Bible history may be regarded as unimportant, and even contemptible, when compared with the more stately and dignified records of the nations around ; yet they show the onward march of humanity towards an end. They show how that humanity was gravitating towards its centre in Shem, Abraham, and Christ. How soon does the sacred history leave many of the great names recorded here — some of them founders of great empires ; and important forces, as the world accounts — and proceeds to the dehneation of individual lives which in the grey dawn and morning of the world reflect the light of the Sun of Righteousness ! The great nations of the earth are afterwards little noticed, except when for a moment they are brought into some relation with the chosen people. The reason of this 191 HOMILETIC COMMENTARY: GENESIS. peculiarity is, tliat the Bible is not a world-history, but a history of the kingdom of God. All the interest centres successively in one people, tribe, and family ; then in one who was to come out of that family, bringing redemption for man- kind. " Salvation is of the Jews." The noblest idea of history is only realised in the Bible. Those of the world had no living Word of God to inspire that idea. That book can scarcely be regarded as of human origin which passes by the great things of the world, and lingers with the man who " believed in God, and it was counted unto him for righteousness." SUGGESTIVE COMMENTS ON THE CHAPTER. In this chapter we see the origin of many nations in all parts of the world, and therefore the power of the blessing which God, after the flood, had re- newed to men in respect to their mul- tiplying and propagation ; and so, finally, we learn the fathers from whom Christ was born according to the flesh. Neither Noah nor his sons begat any offspring during the time of the flood. The same may be con- jectured to be true of the animals which were shut up with him in a dark dungeon, and as it were in the midst of death. — {Starke.) In this outline of the history of all nations, we have a suggestion of the universality of God's gracious pur- poses towards mankind. Heaven will draw inhabitants from every kingdom, people, nation, and tongue. The relation between the history of God's kingdom and the world-history : 1. The contrast; 2. the connection; 3. the unity (in its wider sense is the whole world's history a history of the kingdom of God). — {Lange.) The fifth document relates to the generations of the sons of Noah. It presents first a genealogy of the nations, and then an account of the distribution of mankind into nations, and their dis- persion over the earth. This is the last section which treats historically of the whole human race. Only in inci- dental, didactic, or prophetic passages do we again meet with mankind as a whole in the 01dTestament.-(J7?^?-jt>%.) This chapter illustrates one stage of advance in the development of the human race. The family grows into the nation. The history reaches from Noah to Abraham, who is the repre- sentative of all the children of faith. Hence arises the Church, the highest form of life, the home for all mankind, however diversified in country, race, or tongue. Though the race of man, as a whole, now disappears from the sacred page, yet in the progress of God's revelation to man we are led on to Christ, in whom all things and m.en that have been sundered and scattered shall be gathered together. SUGGESTIVE COMMENTS ON SPECIAL PORTIONS. Verse 1. Note the connection of this with the former history, Noah had prophesied before concerning all his sons, and then was added his expira- tion, the Spirit meaning to speak no more of him : but now, that being done, He proceeds to show the persons and posterity upon whom all these Avords were to be fulfilled. God's word must not fall to the ground. God's prophecies and performances are joined together in His word, so they should 192 be in our {Hughes.) faith and observation. — Verse 5. The Scripture, foreseeing that Europe would, from the first, em- brace the Gospel, and for many ages be the principal seat of its operations, the Messiah Himself is introduced by Isaiah as addressing Himself to its in- habitants— " Listen, 0 isles, unto Me ; and hearken ye people from afar. Jehovah hath called Me from the CHAP. X. HOMILETIG COMMENTARY: GENESIS. womb, and hath said unto Me, It is a light thing that Thou shouldest be My servant to raise up the tribes of Jacob. I will also give Thee for a light to the Gentiles, that Thou shouldest be My salvation to the end of the earth " (Is. xlix. 1-6). Here we see not only the first peopling of our native country, but the kind remembrance of us in the way of mercy, and this, though far re- moved the means of salvation. What a call is this to us who occupy what is denominated the end of the earth, to be thankful for the Gospel, and to listen to the sweet accents of the Saviour's voice. — {Fuller.) It was God's plan that men should be divided and dispersed all over the earth, and He has Himself determined the bounds of their habitation. In their nations. We note here the characteristics of a nation — 1. It is descended from one head. Others may be occasionally grafted on the original stock by inter-marriage. But there is a vital union subsisting between all the members and the head, in con- sequence of which the name of the head is applied to the whole body of the nation. 2. A nation has a country or " land" which it calls its own. In the necessary migrations of ancient tribes, the new territories appropriated by the tribe, or any part of it, were naturally called by the old name, or some other name belonging to the old country. 3. A nation has its own "tongue." This constitutes at once its unity in itself, and its separation from others. Many of the nations in the table may have spoken cognate tongues, or even originally the same tongue. But it is a uniform law that one nation has only one speech within itself. 4. A nation is composed of many " families," clans, or tribes. These branch off from the nation in the same manner as it did from the parent stock of the race. — {Mmyhy.) Verse 9. The original term for " hunting " occurs elsewhere, not so much in reference to the pursuit of game in the forest, as to a violent invasion of the persons and rights of men. Thus 1 Sam. xxiv. 11, "Thou huntest my soul {i.e. my life) to take it." This usage undoubtedly affords us a key to Nimrod's true character ; though probably, like most of the heroes of remote classical antiquity, addicted to the hunting of wild beasts ; yet his bold, aspiring, arrogant spirit rested not content with this mode of displaying his prowess. With the band of adventurous and lawless spirits which his predatory skill had gathered around him, he proceeded gradually from hunting beasts to assaulting, oppressing, and subjugating his fellow- men. That the inhuman practice of war, at least in the ages after the flood, originated with this daring usurper, is in the highest degree probable. " Proud Nimi'od first the bloody chase began, A mighty hunter — and his prey was man." (Bush). ILLUSTRATIONS TO CHAPTER IX. EEV. WM. ADAMSON. Noachic Covenant! Ver. 1-17. We have here (1) Principle of Government, as God's institution for the good of His saints ; (2) Promulgation of Covenant, as God's instruction to mankind of an everlasting covenant in Christ ; and (3) Proclamation of Rainbow, as God's intimation of His faithfulness, in which no arrow shall ever find a place. There are men who can see no lofty aim in this chapter ix., and who only see the abstract moral principle of right and wrong, virtue and vice. Like the first visitors to the coral lagoons, they can only perceive a sheet of water ; whereas deep down are the pearl -treasures — the gems of great price. Dost thou well " To challenge the designs of the All-mse ; Or carp at projects which thou may'st but scan With sight defective : typal contrivances Of peerless slcill and of unequalled art, Framed by divinest wisdom to subserve The subtle processes of grace ? " Representation! Ver. 1. (1) In the earliest S 193 HOMILETIC COMMENTARY: GENESIS. CHAP. IX. fauna and flora of the earth, one class stood for many. The earliest families combined the character of several families afterwards separ- ately introduced. This is true, for instance, of ferns, which belong to the oldest races of vegetation. Of them it has been well said that there is hardly a single feature or quality possessed by flowering plants, of which we do not find a hint or prefiguration in ferns. It is thus most interesting to notice in the earliest productions of our earth, the same laws and processes which we observe in the latest and most highly developed flowers and trees. (2) At the successive periods of the unfolding of God's great promise, we find one individual representing the history of the race, and fore- shadowing in brief the essential character of large phases and long periods of human development. Hence it is that here Noah becomes the representative of the patriarchal families in covenant with God. He is the individual with whom God enters into cove- nant, in relation to the successive generations of the human race. (3) And in this respect Noah is a retrospective type of Him who, in the eternal ages, consented to be the representative of redeemed humanity, and with whom the Father made an everlasting covenant ; and a prospective type of that same Representative who, in the fulness of time received the Divine assurance that in Him should all nations of the earth be blessed, when, as the Prince of Peace, He " Leads forth His armies with triumphal palms, And hymning hallelujahs, while his foes Are crushed before Him, and Himself assumes The sceptre of His rightful universe." Bible Kevision ! Ver. 1. etc. (1) The last four verses of chap. viii. properly belong to chap. ix. In any future revision, these 4 verses, along with the first 17 verses of chap, ix., should be united in one chapter. The sweet-smelling savour is intimately connected with the Divine declaration of man's future. As we link the blessings of humanity for the last 2000 years with the sweet-smelling sacrifice of Calvary, so should we join the future of man (as in verses 1-17) with the Noachic sacrifice so acceptable to God. (2) And as the ark cast upon the stormy floods was divinely designed to be a type of that other and better ark, sheltering man from the wrath divine ; so that sweet and odorous offering, with its succeeding stream of divine benediction, was a divinely- appointed symbol of the nobler victim on a holier mount, " The fragrance of whose perfect sacrifice Breathes infinite beatitude, and spans The clouds of judgment with eternal light." Man's liordship! Ver. 2. In India, a man- eating tiger sprang upon a group of men resting in the shade. Grasping with his teeth one of the group, he sprang off into the jungle, while the rest of the natives scattered hither and thither. The following day, a maiden, return- 194 ing from the fountaiu, met the same tiger. Fastening her eye firmly upon that of the tiger, she boldly advanced to the beast, which suddenly turned and fled into the thickets, God thus shows what sin has done in destroying man's lordship over the creature. No doubt, had man under the Noachic covenant walked with God, the fear of man and the dread of man would have been upon every beast of the field, and upon every fowl of the air. It was the same lion, which seized the soldier by the camp-fire, which ne.xt day fled precipitately from the form of a little child, as it stood staring with childish wonderment at the strange creature that stepped across the path leading to the Missionary's compound. In that re- treating monarch of the wild from the sliining eye of childhood, we have a relic, not of man's Adamic, but of man's Noachic dominion over the beasts of the forest, who slunk away " With muttered growls, and sought their lonesome dens. Gliding, like cowering ghosts with baffled mien, Into the dark, deep forest." — Collingivood, Blood for Blood! Ver, 6. An English tourist came upon an Indian village, in centre of which a number of youths were playing. Provoked in play, one lost his temper, and, suddenly seizing a knife, struck his opponent in the neck. The wound, though not dangerous, bled profusely, and a cry was immediately raised. A young chief came forth from his hut — inquired the cause — and, having ascer- tained the culprit, started in pursuit of him. Soon overtaken, the guilty youth was dragged to where the wounded one lay. After carefully examining the depth, extent etc. of the wound, the young chief took a knife and made precisely the same incision in the offender's neck. The one was a papyrographic fac-simile of the other. Both were then taken to their huts. This Indian chief was the " Goel ;" i.e., the avenger of the injured; " Poising the cause in justice' equal scales, Whose beam stands sure, whose rightful cause prevails." — Shakespeare. Nature-Symbolism! Ver. 12-17. (1) All Nature, says Leale, is a mighty parable of spiritual truth. To the attentive ear, all the earth is eloquent ; to the reflecting mind, all Nature is symbolical. Each object has a voice which reaches the inner ear, and speaks lessons of wise and solemn import. The stream murmurs unceasingly its secrets ; the sibylline breeze in mountain glens and lonely forests sighs forth its oracles. We are told that the invisible things of God, from the beginning of the world, are clearly seen ; being understood by the things that are made. From the very first, a spiritual significance was embodied in the physical forms and processes of the universe. Nature, as a whole, was meant to be for man the vesture of the spiritual world. (2) But, in addition to this, God takes one of these symbols CHAP. IX. EOMILETIC COMMENTARY: GENESIS. in Nature, and, as it were, consecrates it to new use — appropriates to it new and refreshing spiritual significance. He seizes upon an exist- ing phenomenon, which, as Wordsworth says, had hitherto been but a beautiful object-lesson shining in the heavens, when the sun's rays descended on falling rain, and consecrates it as the sign of His love to man. " And thus, fair bow, no fabling dreams. But words of the Most High Have told why first thy robe of beams Was woven in the sky ; When o'er the green, undeluged earth Heaven's covenant thou didst shine." Rainbow! Ver. 13. If a boy, says New- ton, has a ball, and wishes to know wliat it is made of, he takes it to pieces ; and in the same way we can take the sunlight to jjieces, and find out of what it is made. Go into a room which has a -window towards the west where the sun is shining. Close the shutters, after boring a hole in the shutter large enough to insert your finger. A beam of sunlight comes through that hole. Hold a prism, i.e., a three cornered piece of glass so that the shaft of light falls upon it. Before that beam enters the prism, it is white ; but in going through the glass it is broken up and taken to pieces. It comes out in seven different colours. Now, whenever the rainbow appears, this is the way in which it is made. God has been breaking up the light. He uses not the prism of glass, but the drops of falling rain. " When thou dost shine, darkness looks white and fair ; Forms turn to music, clouds to smiles and air ; Rain gently spreads his honey-drojjs, and pours Balm on the cleft earth, milk on grass and flowers." Covenant Rainbow! Ver. ]3. (1) The beautiful rainbow, in whicli all the seven prismatic colours are blended together in sweet and graceful proportion, is declared to be an emblem of His covenant with His people. And as the seven-fold colours thus sweetly blend in harmony of grace, so in His covenant every attribute of God is exhibited in its infinite perfection, and in it they all beautifully and gloriously harmonise together. (2) This comes out in Ezek. i. 27, where we are told by Ezekiel that, in the vision vouch- safed to him of Christ upon the mercy seat in the heavens, as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. If this symbolises anything, surely it symbolises the excellent grace and surpassing harmony of the Divine attributes in the covenant of Christ. "When I behold thee, though my light be dim. Distant, O bow, I can in thine see Him Who looks upon thee from His glorious throne. And minds the covenant betwixt All and One." Divine Action! Ver. 13. (1) Not only is the cloud necessary, but also the sunlight. The dark cloud is of itself utterly power- less to give birth to the smiling arch of light. The bright rays of the sun are requisite to paint its glowing colours on the dark back- ground. The sun must kiss the dark face of the storm-cloud with his lips, before it can become wreathed with beauty. The cloud alone can make no rainbow glitter on its breast ; but the moment the light darts through the gloom and kisses with its golden rays the threatening cloud — that very vioment, a belt of light encircles the cloud. (2) In the Christian life-sky, the clouds of sorrow and affliction are an essential element of Divine discipline, for there drop from the clouds the raindrops of invigorating refresh- ment. But those clouds have on their breast no bright liglit of truth and faithfulness, except the Sun of Righteousness dart His en- lightening beams. It is when Jesus smiles upon our cloud-woes, that the eye of the soul beholds the eternal iris of grace of truth, and as it beholds adores Him who says, " I, the Sun of Righteousness, do set My bow in the cloud." " Oft, O Lord ! Thy azure heaven Did grey rainy vapours shroud, Till at last in colours seven, Shone Thy bow upon the cloud ; Then, for saving mercies there, I, on my steep mount of care. Altar built for thankful pi-ayer." Geroh Rainbow-Myths! Ver. 14. It was a beau- tiful superstition which maintained that, wherever tlie glittering feet of the rainbow rested, there a hidden treasure would be dis- covered. And some foolishly set out in quest of this hidden treasure, wandering far and wide, only to find fairy gold — a glow of beauty which vanished ever and anon the nearer they approached it. But there was mystic truth in the fable. Where the magic hues lay, there the dull soil brightened into fruitfulness. Golden harvests — the only true riches of earth — sprang up, and rewarded those who sought wealth, not in idle, superstitious wanderings, but by steady, trustful industry, in those spots where the feet of the bow of promise touched the earth. Macmillan says that our cornfields grow and ripen seemingly under that covenant- arch, whose keystone is in the heavens, and whose foundations are upon the earth. And surely it is beneath the feet of the " Faithful and True Witness " (Rev. i.) that the golden harvest of redeemed ones, to be reaped by His angels, spring up, under the genial showers of the Holy Spirit of Grace . So that when God set his opal rainbow in the clouds He made it a teacher of the great harvest of grace, as well as " A token when His judgments are abroad Of His perpetual covenant of peace." 195 HOMILETIO COMMENTARY: GENESIS. CHAP. IX. Kainbow! Ver. 15. GotI was pleased to adopt the known and most beautiful, as well as welcome token of a retiring storm, as the sign of His covenant of mercy. And thus, in the visions of heaven, the throne of God is over-arched by a rainbow, and a rainbow is displayed as a diadem above the head of Christ (Kev. x. 1). Whenever we see a rain- bow, let us (1) Call to mind that it is God's bow seen in the cloud ; (2) Conclude that, in His darkest dispensations, there is ever a gracious purpose towards us ; and (-3) Consider that all warnings of wrath to come are accom- panied with offere of pardon to the penitent. It is a suggestive fact that the rainbow is never seen except in a cloud from which the rain is at the same time falling. So that if the shower reminds us of the flood, the bow in that same shower-cloud shall remind us of the Covenant : — " A dewy cloud, and in the cloud a bow, Conspicuous, with three tinted colours gay, Betokening peace with God, and covenant new." Milton. Apocalyptic Rainbow! Ver. 16. (1) In St. John's local description of the celestial presence chamber, he tells us of his initial glance into the heaven of heavens. The august throne of Deity arrests his gaze. It has been rightly remarked that, combining the description in Rev. iv. with others which follow, this grandest of visions consists in the manifestation of God as the God of Redemp- tion. We have Jehovah seated on the throne — the Lamb in the midst of the thi-one — and the seven lamps or torches before the throne. The throne itself has the three primary colours ; while encircling all was the rainbow. (2) As in Ezekiel's vision by the banks of Chebar, the appearance of the glory of the Lord was encircled by the appearance of the bow in the cloud, to assure him to fear nothing of Babylon or Assyria, inasmuch as He who .sat enthroned above the complications and seeming confusions of earth was faithful and true; so to the Seer of Patmos was vouchsafed a similar assurance, " I do set my bow in the cloud." He saw God, in His covenant aspect, as the God of salvation — His throne encom- passed with the emerald iris — " Beautiful bow ! A brighter one Is shining round th' eternal throne ! And when life's little storm is o'er May I gaze on this bow for evermore." Watson. Everlasting Covenant! Ver. 16. The rain- bow of the covenant of gi-ace lasts for ever ; it never melts. The one on which Noah gazed soon lost its brilliancy. Fainter and fainter still it grew, until, like a coloured haze, it just qiiivered in the air, and then faded from the vision. Ten thousand rainbows since have arched our earth, and then melted in the clouds ; but the rainbow of God's mercy in Christ abides for ever. It shines with undi- 196 minished splendour from all eternity, and its brilliancy will dazzle the eyes of redeemed humanity through the countless cycles of the same eternity. As has been said by Guthrie, it gleams in heaven to-night, yea, it beams sweetly on earth with harmonious hues, mel- lowed and blended into each other as fresh as ever. And when the sun has run his course and given place unto eternity, that bow of grace will still remain for ever, and be the theme of the ceaseless songs of spirits glorified in heaven, as, wrajjt in the radiance of that sinless, sunless land, they realise that the darkness of earth was but the shadow of God's wing sheltering them from earth's too scorching sun. " As fresh as yon horizon dark. As young thy beauties seem, As when the eagle from the ark rirst sported in thy beam." Climate-Influences! Ver. 18, 19. (1) It is a remarkable fact that insects partake of the colours of the trees upon which they dwell. Some look so exactly like slender dead twigs covered with bark, that their insect nature can only be discovered by mere accident. Some resemble living things, and are green. Others resemble such as are decayed, and are brown. The wings of many put on the resem- blance of dry and crumpled leaves ; whilst those of others are a vivid green, in exact accordance with the plants they resfjectively inhabit. (2) Although, in the torrid zone, we hardly ever meet with a single aboriginal species of plant or animal common to both hemispheres, yet the analogy of climate every- where produces analogous organic forms. Thus, on surveying the feathered tribes of America we are not only struck by their singiTlarity of shape or mode of life, but by the fact that they bear sti'iking resemblance to the feathered tribes in Asia, Africa, and Australia. (.3) As with insects, so with man. He is not less affected by the place of his habitation on the earth. His face in colour answers more or less to the hue of the tree-trunks, etc. ; there- fore to understand any people thoroughly we must know something of the country in which they live. And as with the birds of all tropical lands — they bear a resemblance more or less to each other in shape and characteristics — so with the human race. The dwellers in tem- perate climes, however widely simdered by seas and mountain ranges, have more or less of analogy one to the other ; and these adapta- tions and analogies of man to climate have one voice. They tell us of the Divine design and declaration in ver. 18 and 19. They give us food for fruitful meditation in their folio volume, " which we may read, and read, And read ag.ain, and still find something new. Something to please, and something tO' instruct." CHAP. IX. HOMILETIG COMMENTARY: GENESIS. "Vine Fables ! Ver. 20. The Germans fable that an angel visited the earth some time after the subsidence of the Deluge. He discovered Noah sitting at noon under tlie shade of a fig tree, looking very disconsolate. Inquiring the cause of Noah's grief, he was told that the heat was oppressive— so oj^pressive that he wanted something to drink. The angel there- upon pointed to the rippling streams, sparkling fountains flowing around, and said, " Drink, and be refreshed." But Noah replied that he could not drink of these waters, because so many strong men, beautiful women, innocent children, and countless animals had been drowned in them by the flood. The fable goes on to tell how the angel then spread his white wings — flew up to heaven swift as a lightning flash, and returned with some vine shoots, which he taught Noah to plant and tend. This has no doubt as much truth as that other fable, which represents Satan as killing a lamb, a monkey, a lion, and a pig, and then, pouring their blood upon a vine, watched to see %vith glee their effects upon Noah. Lucretius puts it thus : " Dire was his thought, who first in poison steeped. The weapon formed for slaughter — direr his, And worthier condemnation, who instilled The mortal venom in the social cup. To fill the veins with death instead of life." — Dry den. Vineyards ! Ver. 20. It is a beautiful sight to see the mountain sides of Hermon and Lebanon so neatly terraced, cultivated, and dressed with the vine. What our apple-orchards are in England, that — and much more — are the vine- yards in the East. They perform for the Syrians a greater variety of purposes in their dietetic economy than our orchards do for us. Vineyards can thus be looked upon with delight ; and God's blessing can be invoked upon them. The scene is not one which suggests drunken revelry and excess. And the longing of the traveller is that those old, hoary mountains may again be terraced from base to summit with vine3'ards, and that the valleys may re-echo with the voice of the watchman, whose call in the vineyard to his fellow is, " Watchman, what of the night ? " *Tis enough to make " The sad man merry, the benevolent one Melt into tears — so general is the joy ! While up and down the cliffs, over the lake, Wains oxen-drawn, and paunier'd mules are seen, Laden with grapes, and dripping rosy wine." — Rogers. Vine ! Ver. 20. Macmillan says that the vine is one of the most extensively diffused of plants. In this respect it furnishes a beautiful emblem of the universal sprea^l of the Christian Church. Its early history is involved in ob- scurity. It is as old as the human race. Its cultivation was probably amongst the earliest efforts of human industry. It is first intro- duced to our notice as the cause of Noah's drunkenness. It is believed to be originally a native of the hilly region on the southern shores of the Caspian sea, and of the Persian Gulf of Ghilan. The Jews have a tradition that it was first planted by God's own hand on the fertile slopes of Hebron. There is another tradition, that Noah's sons, travelling westward, brought it with them to Canaan. The early culture of the vine in Egypt is proved by the paintings on the tombs of that land, where the different processes of wine- making are fully portrayed, and appear to be far more extended than the simple practice of squeezing the juice from the grape. These Egyptian pictures recall the poet's words : — " The vines in light festoons From tree to tree — the trees in avenues, And every avenue and cover'd walk Hung with ripe clusters." Wine and Heat! Ver. 20. (1) In the East the sherbet of the winter and spring is made of orange blossoms. It is very sweet, rich in perfume, and pleasant to the native palate ; but it is not very refi-eshing. It is, therefore, not adapted for the summer, for the hot July weather compels the stomach to crave an acid by wa}* of refreshment. In July the natives begin to use the green grape, by pounding it to a pumice in a mortar. Strained, sweetened, and diluted with water, it furnishes a drink which rivals our best lemonade, and which the mountaineer employs as a substitute. In August and September the grapes are used for making molasses, wines, vinegars, and jellies. These are invaluable auxiliaries in the hot climates of the East. (2) It is the Lord Jesus who says, " I am the True Vine." His precious blood is the vitalising juices of the Church and her true members ; while the ripe fruit-clusters of that precious blood afford cooling refreshment to the fevered hearts of the servants of God in this hot, noontide life. As the Syrian says that there is no drink like that of the July vine, and no fruit like that of the August grape, so the children of God say that there is no blood like tliat of the True Vine, and no fruit like that of His atonement " Lord of the Vineyard, we adore That power and grace Divine Which plants our wild and barren souls In Christ the Living Vine." Use and Abuse ! Ver. 20-21. On the fertile island of Chios lived, in ancient times, a noble and generous man, who had come from Asia, and built himself a house not far from the sea. On the sunny hills he had planted grapes, the delicious fruit of his native country. The vines prospered bej'ond expectatirosition that he had a Divine warrant for his conduct. This is rendered very probable if we reflect that Abram, ever since God called him, ordered all things in his life by faith. He would scarcely have faced the dangers of such an expedition as this, where, humanly speaking, the chances of success were against him, unless he had clearly ascertained the will of God. He was moved by tlie spirit, not of adven- ture but of faith. If he had merely obeyed his own feelings, we can hardly suppose that he would afterwards have received so remarkable a blessing. The 287 HOMILETIC COMMENTARY: GENESIS. chap. xiv. prophet Isaiah is supposed to refer to Abram's conduct in this war (Isaiah xli. 2, 3), and if such be the reference, it is evidently impHed that the patriarch's enterprise had the Divine sanction. " Who raised up the righteous man from the east, called him to His foot, gave the nations before him, and made him rule over kings ? He gave them as the dust to his sword, and as driven stubble to his bow. He pursued them, and passed safely ; even by the way that he had not gone with his feet." Thus the motives which urged Abram on were not those of a man of the world, but they were derived from a principle of obedience to God, and faith in His promise. Two considerations will show, that he would scarcely have undertaken the mission oi a warrior without the Divine sanction and assurance. (1) As a private individual he icoidd not have the right to ivage icar. He was not a chief, invested with power and authority, but a private and unofficial person, and moreover a stranger in the land. What right or title had he then to raise an army, and wage war? Besides, he was subject to other kings and rulers, and it was not likely that so irregular an expedition on his part would be tolerated. Con- sider— (2). That his chance of success — to all human appearance — icas small. The males of his own household were but 318, hastily prepared and armed, and with this insignificant force he ventures to pursue an army flushed with victory and commanded by four powerful monarchs ! Surely Gideon's exploit in the war with the Midianites was scarcely more desperate. It is easier to believe that in each case the success was miraculous. Like the faith which led to it, this also was the gift of God. Abram derived the right and power by which he acted, not from human expediency but from God. 2. He wages tear as the ruler and proprietor, by Divine right, of the land. God had promised the land to him. He was the real owner of it, and now exercises his royal prerogative of making war. Though a stranger and a pilgrim he appears for a moment in his true character as a victorious prince. He is permitted by the favour of God to foredate the great blessing which was in store for him. Thus Our Lord, in the days of His humiliation, was seen for awhile on the Mount of Transfiguration, in that glory in which He shall hereafter appear when He comes to reign. Abram acts throughout as the man of faith who was accomplishing the purposes of God, and not following his own private ends. He had an eye to the interests of a larger family than that which was bound to him by the ties of natural relationship, even that family which is the Church of God. When he had asserted his rights and privileges, and delivered his kinsman, he retires into private life again. He refuses to enrich himself with the conquests he had won, for he had that faith in God which does not make haste. His cause was with the Most High. SUGGESTIVE COMMENTS ON THE VEBSES. Verse 13. Among those who fled but many others. The cause is a just from the drawn sword and the fear- one, and God has promised to bless fulness of war, there was one who Abramand make him a blessing. Who reached the plain of Mamre, and told can tell but he may prove in this in- ihe sad tale to Abram. He feels much, stance a blessing to the whole country, but what can he do ? Can he raise an by delivering it from the power of a army wherewith to spoil the spoilers, cruel foreign oppressor. — (Fuller.) and deliver the captives ? He will try. The fugitive who escaped to tell Yes, from his regard to Lot, whose late Abram the sad news was probably an faults would be now forgotten, and his inhabitant of Sodom, but he was the former love recur to mind ; and if he servant of God's providence, succeed, he will not only deliver him In the greatest calamities which 288 CHAP. XIV. HOMILETIQ COMMENTARY: GENESIS. happen to the Church, God finds a way of deliverance. Abram and his kinsman represented the Church of God then upon eartli. That Church is still one family, united by a common interest, and owning a common Father. One portion of that family cannot suffer without exciting the sympathy and engaging the help of the other. It is fit that such as sit at ease in their own habitations should hear of the Church's troubles. — {Hughes.) Abram could induce the chiefs of the land to make a covenant with him. Thus the blessings of the Church have overflowed to heathendom. The Church of God will at last take all the kingdoms of the world into its unity. Verse 14. Abram thought not of his kinsman's ingratitude, but of his need. He stayed not to weigh his deserts, but obeyed the call of his distress. To deal with others on the principles of rigid justice would often inflict upon them the greatest injury. If God so dealt with man, none of us should see salvation. The property of mercy and compassion is to flow by the necessity of its own fulness. Abram armed his trained servants, and hastened to rescue Lot. We must not be content with mere feeling for the miseries of others, but do all that in us lies to bring them succour. Love is not an empty emotion. It delights in giving, blessing, and helping. He led forth to battle his tried ones — trained and skilful and trusty — horn in his own house, and thus well-known and confidential house servants and body-guard, three hundred and eighteen, answering to more than a thousand men, women, and children, with flocks and herds of a corresponding extent. What was the force of his allies does not appear. This large number of slaves in Abram's house, capable of bearing arms, gives us an insight into the patriarchal household. These slaves were such as were origiually taken in war, or bought with money. jNIany were also born in the house aud trained a2 m the doctrmes and duties of relicion and admitted into the privilefre^ of circumcision and the Sabbath, and treated as a religious charge. "Abram commanded his children, and his house- hold after him, that tiiey might keep the way of the Lord, to do justice and judgment, that the Lord might bring upon Abram all that He had promised." — (Jacobus.) It is the duty of the Church of God to train all who belong to her for service. The Church of God is still miHtant here on eartii, and has not entered upon the repose of victory. Small force of man, and great faith in God, may do mighty things. (Hughes.) He armed his trained servants. Or catechised; such as he had painfully principled both in religion and military discipline, tractable and trusty, ready pressed for any such purpose. It is recorded to the commendation of Queen Elizabeth, tliat she provided for war, even when she had most perfect peace with all men. Darts foreseen are dint- less. — {Trap}}). Verse 15. By prompt movements, Abram and his troop .soon came up with the enemy. It was in the dead of the night. The conquerors, it is likely, were off their guard, thinking no doubt that the country was subdued, and that scarcely a dog was left in it that dare move his tongue against them. But when haughty men say, Peace, peace ; lo sudden destruction cometh .' Attacked after so many victories they are surprised and confounded : and it being in the night, they could not tell but their assailants might be ten times more numerous than they were, so they flee in confusion, and were pur- sued from Dan even to Hobah in Syria. —{Fuller.) Abram came upon them as they were, secure, sleepy, and (Irunkon, as Josephus writeth. So did Daviil upon the Amalekites (1 Sam. xxx. 16), and Ahab the Syrians (1 Kings xx. 16}.— (Trapp). . A state of warfare necessitates pohcy and stratagem. 289 HOMILETIC COMMENTARY: GENESIS. chap. xiv. Verse 16. Abram's object was simply Abram delivered others besides his the recovery of Lot and his family ; kinsman Lot. There are duties of and having accomplished this he is heroic enterprise and benevolence wiich satisfied. It is surprising that amidst we owe to men, irrespective of creed or all this confusion and slaughter their race. lives should be preserved, yet so it It is true heroism to come to the was, and he with his property and rescue of the defenceless and weak, family, and all the other captives taken This is imitating the kindness of God, with him are brought safe back again, which is most tender and plentiful It was ill for Lot to be found among towards His feeblest creature, the Sodomites ; but it was well for the And the women also and the i^eople. Sodomites that he was so, else they had The hope of this might haply move been ruined before they viqtq. -{Fuller), that officious messenger to address Those who are strangers to the himself to the old Hebrew (ver. 13), knowledge of God have often shared little set by, till now that they were in in those deliverances which He has distress. — (Trapp). wrought out for His people. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 17—20. The True Priest for Mankind. There is in man such a deep consciousness of sin that he feels he is not fit to appear before God. He needs some one who shall be his mediator and represen- tative, and who offers up that sacrifice for sin which turns away wrath and restores the forfeited favour of God. Hence the necessity for a priest. The idea of a priesthood is universal, and no improvement of human society can ever supersede it ; for the fact must still remain that, by nature, there is a deep gulf between man's soul and God. This ofiice has often been abused to serve the purposes of tyranny and oppression, and to retard the civil and intellectual pro- gress of mankind. Still, with all the abuses which have degraded it, the office stands. Wherever men go they seek, in some form or other, the aid of the priest. To this need of the human heart the Providence of God has given an answer. In the verses before us we have the true ideal of a priest such as man requires and God approves. What must be the qualifications of such ? I. The true priest is divinely appointed. Melchizedek was " priest of the Most High God." This implies — 1 That he was called of God. As it is the prerogative of God, in His dealings with His creatures, to take the first step of approach and to state His own terms, so no one can become a mediator in such a matter unless God appoints him to that office. As the purpose of mercy be- longs to God, so He must choose the means of its conveyance to mankind. No man, therefore, can take this ofiice upon himself. Unless he receives the Divine call he is an impostor and profane. 2. That he was separated from the rest of mankind. The true priest must be holy by vocation ; and one of the essential parts of holiness is separation from all that is evil. By some lustration, or white robe, or other external sign, he must be distinguished from the profane crowd, and possess, at least, symbolic purity. Melchizedek has stood apart from all mankind, as reflecting the awful holiness of his God. Men require the media- tion of some one who stands nearer to God than themselves. Holiness is the raiment wherewith God clothes His priests. II. The true priest is one with the race he represents. This "priest of the Most High God" was not an angelic being, but of the same flesh and blood as the rest of mankind. The true priest must be taken from among men. There is a deep conviction in the heart of humanity that deliverance can only 290 EOMILETIC COMMENTARY: GENESIS. come through some one selected from among themselves. He alone who partakes of our nature can have a real fellow-feeling with us, and know how to have compassion upon our infirmity. He who represents the human race, and is a mediator with God on their account, must himself be one of that race. Humanity is a necessary element in a Redeemer. We can only be saved through a Divine man ; for he touches God at one extremity and ourselves at the other, and brings us together. From this we learn — 1. The dignity of human nature. There must be something in human nature which makes it capable of representing what is Divine, or else the Incarnation would have been impossible. The great preparations for human redemption imply that man has a sublime value, and can be rendered capable of partaking of the Divine nature. We learn also — 2. The destiny of human nature. If man and God can be brought together through the agency of a mediator, then that reconciliation with God must have the tendency to draw man continually God-wards, and thus his soul is made to enter upon the upward path. When God pardons sin He is removing the barrier between the sinner and Himself, so that the objects of His mercy may be fitted to dwell with Him and see His glory. III. The true priest has the power to bless. " And he blessed him, and said. Blessed be Abram of the Most High God, possessor of heaven and earth" (verse 19). This was a sacerdotal act, and he who administered it was, in regard to his office, superior to him on whom it was bestow^ed. " The less is blessed of the better " (Heb. vii. 7). Thus it is the office of the true priest — 1. To pronounce blessings on men. He is not the origin of blessing, but only declares authoritatively what God offers and bestows. He does not make the fact of God's pardon and peace, but announces it as an ambassador who has authority to act for his sovereign. 2. To bless God on their behalf. When man receives a benefit, God should be praised. We must not selfishly rest in the enjoyment of His goodness so as to forget the glory due to His name. The priest who stretches forth his hands to bless men, also lifts his eyes towards heaven to bless God on their behalf 3. To declare God's benefits totvards men. "And Melchizedek, king of Salem, brought forth bread and wine" (verse 18). These are the standing elements of the body's sustenance and refreshment. Bread is the staff of life, and wine maketh glad the heart of man. These were brought forth by this priest of the Most High God, in order to serve the lower use of the refreshment of the body. Such was the first intention of this act ; but there was a second and more important one which can hardly escape our notice. These gifts of God, so essential to the life of the body, signified spiritual blessings — the soul's necessary food. Melchizedek was, therefore, the minister of holy symbols ; which, while they visibly represented blessings not discerned by sense, were, at the same time, the means of the conveyance of those blessings to the soul. The pure and good gifts of God in the natural world shadow forth those of the spiritual. Botii the visible and invisible worlds come from one Creator, and correspond to each other as type and antitype. Hence the use of symbolical worship and teaching. Our Blessed Lord took hold of these emblems of bread and wine, constituting them a holy ordinance for the remembrance of His death and passion, and effectual means of grace to the soul. In partaking of this bread and wine, Abraham was enjoying a spiritual repast which strengthened and refreshed the inner man. All the ministries and symbols of religion are but means to an end, and that end is the sanctification of our nature. Spiritual good is the only abiding reality ; all else is representative and shadowy. The priests are of no value who lead us only to what is outward and visible, and who do not offer real blessings and urge us forwards to their attainment. IV. The true priest is a mediator between God and men. He is the appointed medium of bringing together man and God upon terms which the Divine mercy HOMILETIC COMMENTARY: GENESIS. chap. xiv. has approved. Thus the true priest is the channel of blessings which flow in opposite directions — from God to man, and from man to God. 1. He receives glfU from God for men. Gifts of pardon, peace, reconciliation — the tokens of God's favour. There can be no religion unless God imparts something to men. If heaven is but a wall of brass then the prayers and aspirations of mankind are of no avail. He can be no true priest who has not something to offer from God to men. 2. He receives gifts from men for God. We cannot, strictly speaking, add anything to God's riches or His glory by our Avorks or gifts. As we have nothing but what we have received from His bounty, so we can really give Him nothing that was not previously His own. But God is pleased to receive our thanks and praises — our easiest recompense. He receives offerings of man's worldly substance which testify of the gratitude of his heart and soul. Thus Melchizedek took gifts from Abram that he might offer them to God. "And he gave him tithes of all." Such was Abram's response to the priestly benediction. The offering of tithes is an acknowledgment on the part of man that all belongs to God. The king-priest received them from the patriarch that he might offer them to God, who has a right to all tliat man possesses, and to his entire service. " In presenting the tenth of all the spoils of victory, Abram makes a practical acknowledgment of the absolute and exclusive sujireraacy of the God whom Melchizedek worshipped, and of the authority and validity of the priesthood which he exercised. We have here all the indications of a stated order of sacred rites, in which a costly service, w^ith a fixed official, is maintained at a public expense, according to a definite rate of contribution " {Murphy). Religion demands that man shall give some token of his allegiance to God, and man is appointed to receive such in His name. The ministry of man to men, on behalf of God, belongs to the nature of the Church's work on earth. But the full idea was not realised until God was manifest in the flesh. Then had we a Mediator, who was compassionate because He was human, and strong because He was Divine. Other mediators had been commissioned to convey spiritual blessings to mankind, but Christ alone brought salvation with Him and bestowed it from Himself. Melchizedek a Type of Christ. We have inspired authority for regarding this "priest of the Most High God" as a type of our blessed Lord. The author of the Epistle to the Hebrews gives this application to the prophecy of the Psalmist, " Thou art a priest for ever after the order of Melchizedek " (Psa. ex. 4 ; Heb. v. 6, vi. 20). The history of the meeting of the patriarch with this remarkable man must be read by the light which Christ throws back u])on it. Abraham rejoiced to see the day of the Son of Man, and to Him, in the person of Melchizedek, he did homage and received blessing. Christ Avas present to the minds of both. He was truly in their midst, making the blessing effectual, and the gifts truly an offering to God. Let us see how Melchizedek w^as fitted to be a type of Christ. I. He was a royal priest. The priesthood of Aaron's house and of the Levitical order were all purely and simply priests. They had no regal state or function. Melchizedek combined in his person the offices and powers both of priest and king. In this regard he was not a partial, but a complete represen- tative and type of the Messiah, who is described by the prophet as " a priest upon His throne" (Zech. vi. 13), and who reigns over a kingdom of righteous- ness and peace (Psa. Lxxii.) Either character by itself could not be an exact and complete type of Christ, who holds the double office. Our souls need His priesthood for expiation, and His kingship, that they may preserve that righteousness which belongs to His kingdom. 292 CHAP. XIV. EOMILETIC COMMENTARY: GENESIS. II. His genealogy is mysterious. As a priest Melcliizedek has no pedigree. He is not a single unit in the order of succession, for he has none going before or coming after him in the priestly office. His function and state are not trans- mitted to others, but remain attached to himself. Hence that strange descrip- tion of him in the Epistle to the Hebrews : — " Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually." Both ends of the life of this remarkable man are shrouded in mystery, and he is therefore a fitting type of the Son of God, whose manifestation in our flesh must of necessity be mysterious. " Who shall declare His generation ? " for, in reference to His human nature He had no father, and in reference to His Divine nature He had no mother. In this respect Our Lord stands alone among all the sons of men, and Melchizedek, whose origin and end are purposely made obscure, is chosen herein to be His type. III. He was perpetually a priest. Melchizedek in his own person was mortal and shared the common lot of mankind ; but that type of priesthood which he represented was perpetual. As it began before, so it lasted throughout the whole of the Jewish history. The Jewish priesthood had " beginning of days and end of life," but that of Melchizedek continued in Christ for ever. To that eternal priesthood the honour of God was committed, it shared the un- changeableness of His nature ; but the priesthood of Aaron's line was, as it were, parenthetical in the Divine plan, to endure only while such a temporary provision was necessary. The greater light was to swallow up the lesser, and to continue a joy for ever to the Church of God. Melchizedek was the type of those real attributes of our Lord's priesthood which in their very nature are eternal. IV. He was an universal priest. The Jewish priesthood was limited to their own nation and people. Strangers in race and blood were neither permitted to sustain that office nor to enjoy the most important benefits which it conferred. The range of it was narrow and confined, scarcely at all affecting the great mass of mankind outside. But Melchizedek was the priest of humanity at large, and was therefore an exact type of Christ, who was the all-sufficient priest for mankind of every age and nation. v. He was a priest of the highest type- As compared with the priesthood of Aaron that of Melchizedek was superior — 1. In time. It belonged to an earlier age, and therefore had the prescription of antiquity in its favour. Such was the priesthood of Our Lord : though late as to the supreme moment in which it became a fact, it had been fashioned early in the counsels of God. This priest, as well as His offering, had been from the foundations of the world. It was also superior — 2. In dignity. Levi virtually acknowledged a priesthood higher than his own, when he paid tithes to Melchizedek and received his blessing. 3. Superior in duration. Unlike the Levitical, his priesthood was not designed to serve a temporary purpose. It belonged to an order of things which endures, not through one short stage but through the whole of human history. Christ is " a priest for ever." His office and the virtues of it last as as long as sinful man needs forgiveness. VI. His priesthood has the highest confirmation. It was confirmed by the Divine oath — by an appeal to two immutable things — the Divine word and the Divine nature. The Levitical priesthood was not introduced or confirmed by such a solemnity, because it formed no part of the eternal plan of God. It could not sustain the full honour of that glorious Name which meant much more for man than the most fitly chosen types and ceremonies could signify. God will only give the highest confirmation to that priest who brings grace and truth — who gives to men the reality instead of the shadow, and reveals the fulness and beauty of the Divine love. 293 EOMILETIC COMMENTARY: GENESIS. CHAP XIV. SUGGESTIVE COMMENTS ON THE VERSES. Verse 17. Abram is now congratu- lated upon his success. His faith obtained a good report. Abram has now won the praise of the world — the result of those works by which his faith was made perfect (James iii. 22). This was a new trial to his faith, but the strength of his religious character was shown in his superiority to all worldly aims and possessions. There are events in history which force the world to acknowledge the servants of God. This expedition of Abram and his friends excited great attention among the Canaanites. At the very time when all must have been given up for lost, they are, without any effort of their own, recovered, and the spoilers spoiled. The little victorious band, now returning in peace, are hailed by everyone that meets them. The kings of the different cities go forth to con- gratulate them, and thank them as the deliverers of their country. If Abram had been of the disposition of those marauders whom he had defeated, he would have followed up his victory, and made himself master of the whole country, which he might probably have done with ease in their present en- feebled and scattered condition. But thus did not Abram, because of the fear of God. — [Fuller). Verse 18. Melchizedek — the first priest on record. The typology connected with Mel- chizedek does not require that he himself should be regarded as any superhuman person, but merely exalts the human circumstances under which he appears into symbols of superhuman things. Everything combines to show that Melchizedek was a Canaauitish king who had retained the worship of the true God, and combined in his own person the ofiices of king and priest. It is to be observed that there is not used regarding him, nor does he use, the title of Jehovah, but that of the 294 High God, a title found also in the question addressed (Micah vi. 6) by the Moabitish king, Balak, to his prophet Balaam ; but that Abram in answering the King of Sodom probably in his presence, affirms the identity of his covenant-God, Jehovah, with the High God, possessor of heaven and earth, of whom Melchizedek had spoken. —{Alfoo'd). Melchizedek was not only a type of Christ, but also represented the genius of the Christian religion. His priest- hood was not limited to one nation or country, but was universal. Such is the Christian Church, which offers a home to all people. The universal element in religion is the permanent. Judaism, which was but a temporary provision, has passed away, but that order of things which Melchizedek represented will stand till the end of time. Some of the highest examples of the knowledge of the eternal verities of religion, and of faith in God, have been furnished by the heathen world — Melchizedek, Job, the Centurion, the Syro-Phoenician woman, Cornelius. Bread and Wine. These are signi- ficant as the staple elements of refresh- ment for the body. Bread is the acknowledged staff of life, and hence was presented in the holy place of the Tabernacle as the sheiv-hread, or bread of the Presence. So it was presented at the Pentecost — the loaves represent- ing the fruit of the Gospel work, and significant of the harvest and ingather- ing of the people. And so the wine was poured out as a libation at the daily sacrifice as a drink-offering (Ex. xxix. 40), also at the presentatioii of the first-fruits (Lev. xxiii. 13), and other offerings (Num. xv. 5). And from this Old Testament ordinance it passed to the Lord's Supper by Divine institution, and its significance in the latter was explained as symbolical of the blood-shedding of Christ for sinners, and the participation of it as an element of the Gospel feast becomes HOMILETIC COMMENTARY : GENESIS. joyous to the Christian soul. They had a meaning, therefore, in the hands of Melchizedek, and in this sacred, official transaction. Abram is thus welcomed to a share in the sacred sacramental ceremonial, and witnessed to as having a right to that ancient communion of saints. This solitary priest hails him as one whom he re- cognises and rejoices in — as the head of the faithful, and the triumphant " friend of God." — {Jacobus). This feast was significant of the life, strength, and joy which the Gospel would bring to the world. Thus there was represented to Abram what a blessing he would be to all nations. Melchizedek refreshed the warriors after the battle, and Christ ordained His Last Supper to refresh the weary soldiers of the Cross. Bread and wine are common things, familiar to the eye, the touch, and taste of men. The Great Teacher takes them out of the hands of man as emblems of grace, mercy, and peace, through an accepted ransom, of the lowliest as well as the loftiest boon of an everlasting salvation, and they have never lost their significance or appro- priateness.— {Murphy). The Most High God. This is a name of God here first found in the Scripture. El, signifying strength, is the base of the name Elohim — the original, abso- lute name of God, by which He is known in the history of the Creation, and appropriate to His creatorship. This is the evidence that the one God was worshipped, as a testimony against polytheism and idolatry, as the Living God, omnipotent and supreme. And this was done formally, publicly, and statedly by a set ministry, and in such form of worship as acknowledged the need of the great blood-shedding for atonement, and of the great high priesthood to come. — {Jacobus.) Verse 19. God has ordained that all blessings shall come to men through His own Priest. Melchizedek was the type, but Christ was the reality. The Christian religion has only one Priest, who is now in heaven, and who is the only fount of blessing for man- kind. Melchizedek blessed Abram. He therefore acts in a priestly capacity. This sacerdotal act of his is that which is so significant, as interpreted by the New Testament : — " For the less is blessed of the better" (Heb. vii. 7). And Abram, in receiving the blessing, admits the superiority of this king- priest. The friend of God, the covenant-head and father of the faith- ful, has victory granted him over kings, and is thus a type of every true Chris- tian and of the Church of Christ on the earth, while he expresses his faith and religious reverence and obedience by paying tithes to the accredited functionary of God's worship. The key to this mystery is, that both these personages were types of Christ ; and their meeting here is a significant con- fluence of the streams of prophecy and promise, rushing onward to the des- tined consummation. — {Jacobus). Melchizedek, in pronouncing this blessing, was only setting his seal to that which was already a fact in Abram 's spiritual life. The patriarch already belonged to the Most High God, was His servant. His child, His friend. Thus the human instrument only declares the blessing, but does not make it. The Most High God is here desig- nated as the Founder of heaven and earth, the Great Architect or Builder, and, therefore. Possessor of all things. There is here no indistinct allusion to the creation of " heaven and earth " mentioned in the opening of the Book of God. This is a manifest identifica- tion of the God of Melchizedek with the one Creator and Upholder of all things. We have here no mere local or national deity with limited power and province, but the sole and supreme God of the universe and of man. — {Murphy). All blessings become assured to us by the fact that they are the gift of Him who made the heavens and the earth. No other Being can confer any lasting good. God, who possesses all things, had 295 HOMILETIC COMMENTARY: GENESIS. the right to dispose of them as it seemed good unto Him. He could give the land to Abram and to his seed. God is the Proprietor of all things. We hold all blessings by His bounty and as His stewards. Verse 20. Blessings received by man must be followed by thanksgiving to God. God blesses us, and we bless Him. The second part of this benedictory prayer is a thanksgiving to the common God of Melchizedek and Abram for the victory which had been vouchsafed to the latter. Thy foes. Here Abram is personally addressed. Melchizedek as a priest first appeals to God on behalf of Abram, and then addresses Abram on behalf of God. He thus performs the part of a mediator. — {Murphy). This Royal Priest in blessing God manifested — 1. His piety and devotion. He looks away from the good which has been bestowed, to the fountain- head of all blessing. 2. His apprecia- tion of the true source of all victorious effort on the part of God's people. Instead of praising Abram's valour and skill, he praises the God of Abram who gave the victory. Here is the first conflict of the children of faith with the world-power, and the victory vouchsafed to the former points to their final triumph. Those who are on the side of God must prevail in the end. There is no other really strong power. And he gave him a tithe of all. This is a very significant act. In presenting the tenth of all the spoils of victory, Abram makes a practical acknowledgment of the absolute and exclusive supremacy of the God whom Melchizedek worshipped, and of the authority and validity of the priest- hood which he exercised. We have here all the indications of a stated order of sacred rites, in which costly service, with a fixed official, is main- tained at the public expense, according to a definite rate of contribution. The gift in the present case is the tenth of the spoils of war. This act of Abram, though recorded last, may have taken place at the commencement of the interview. At all events, it renders it extremely probable that a sacrifice had been offered to God, through the in- tervention of Melchizedek, before he brought forth the bread and wine of the accepted feast. — {Murphy). Christ, as the true Priest, still de- mands the consecration of our worldly substance to His service. Christ, our Mediator, not only re- ceives gifts from God to convey them to men, but also receives gifts from men to present them to God. MAIN HOMILETICS OF THE PARAGRAPK— Verses 21—24. The Believer's Superiority to the World. Throughout the whole course of his conduct Abram maintains the character of a steady believer in God. He had won many victories by his faith ; but here his faith is seen giving that victory which overcometh the world. The believing soul lives above the Spirit and the maxims of the age. This superiority to the world may be manifested in various ways — as in the case of Abram. I. By refusing to insist upou. lawful rights and privileges. After the battle the King of Sodom is ready to concede to Abram his lawful rights, i.e., the spoils of warfare, only reserving the captives for himself Yet Abram refuses what was justly his by the customs of war. He will not claim even a lawful privilege when by so doing he might injure his religious character, or bring dishonour on the cause of God. There are times when religious men must refuse to insist upon what they may lawfully demand as their right. 1. When it brings them into dangerous association with the xvorld. If Abram had accepted the spoils of warfare, he would have acted in strict justice ; but, on 296 EOMILETIO COMMENTARY: GENESIS. the other hand, he must have entered into relations with the King of Sodom, which, though lawful at first, might in the end have injured the tone of his spiritual character, or have even corrupted it altogether. Any privilege is dearly purchased when it brings us into such relations with the world as place our souls in peril. With the believer, the principle of separation from the world is a far higher one than that by which he claims any human right. Believers must also forego even what the world is ready to yield as a lawful right. 2. When they might appear to countenance sin. Abram had seen the wickedness of Sodom. If he had received the spoils, he would have appeared to approve of Lot's association with that people, and so far he would have countenanced their sin. It is better to give up any lawful advantage rather than that we should appear to take pleasure in those who do iniquity. It was far better that Abram should lose by his valour than that his religious character should be placed in an equivocal position. That which is lawful is not always expedient. To every believer the welfare of God's righteous cause is the first consideration. II. By refusing to acknowledge the world as the source of true greatness. Abram took an oath — made a solemn appeal to God — that he would take not even the smallest thing from the King of Sodom ; giving this reason, "Lest thou shouldst say, I have made Abram rich." (Ver. 23). He attributed his worldly prosperity to the blessing of that God in whom he believed, and he would avoid all appearances that might lead men to ascribe it to any other source. There were two thoughts which supported him in this spirit of noble independence. 1. He teas chosen of God. He had been called by the Divine voice, and had led a life manifestly guided and controlled by Providence. He felt that he was chosen to be a blessing to mankind. He was confident that God would mark out his way. He who feels that God has called him to his place and work can afford to take high ground. 2. He ivas heir to the pro7nises. God had promised him the whole of the land, and however men might hinder, that promise would surely be fulfilled. His success depended not upon the will of man — it was assured by the Word of God. The believer is greater than the world, for he is safe in the faithfulness of God. III. By showing that he stands on a different footing, and has better hopes than the children of this world. Abram refuses for himself the spoils offered by the King of Sodom. He is ready to give up his own rights, but he Avill not prevent others from asserting theirs. He allows his young men to take their subsistence, and the allies their portion. (Ver. 24). They would only be receiving what was justly their due. But Abram will show that he is not careful about these things. He stands upon a higher plane, and has a wider horizon. He is " looking for a better country, that is an heavenly," and he can afford to think lightly of every earthly good. Thus the believer, though in the world, is not of it. He belongs to God, and that is enough. All the children of faith are marked by a certain greatness of mind, which enables them to live above the world. SUGGESTIVE COMMENTS ON THE VERSES. Verse 2L It would seem that, while Apparently he thought of nothing, and these things were going on between cared for nothing, but what respected Melchizedek and Abram, the King of himself. Though there is no evidence Sodom stood by and heard what passed, that he could claim any right, at least but without taking any particular to the goods, yet he speaks in a manner interest in it. What occurred between as if he would be thought a little gene- these two great characters appears to rous in relinquishing them. — (Bush.) have made no impression upon him. And take the goods to thyself. It 297 HOMILETIC COMMENTARY: GENESIS. would seem that here the king claims his own due, and allows Abram his. According to Arab usage, Abram had an undoubted right to the recovered goods and cattle. The custom is — if an enemy has spoiled an Arab camp, and carried away some of the persons as prisoners, and if the whole be after- wards recovered by another party — for the persons to be restored, but for the property to remain in the possession of those by whom it was recaptured. This exalts the conduct of Abraham in declining to receive his due, and detracts from the generosity for which the King of Sodom has obtained credit. Indeed, we see that Abram himself admits the right of his friends to that which, for himself, he declined. — (Pict. Bible.) Verse 22, / have lifted up my hand. This is a serious matter with Abram. Either before, or then and there, he made an oath or solemn asseveration before God, with uplifted hand, that he would not touch the property of Sodom. He must have felt there was danger of moral contamination in coming into any political relationship with the cities of the vale. 21ie Lord, the most high God, the Founder of heaven and earth. In this conjunction of names, Abram solemnly and expressly identifies the God of himself and of Melchizedek in the presence of the King of Sodom, The most high God of Melchizedek is the God of the first chapter of Genesis, and the Jehovah of Adam, Noah, and Abram. — (Murphy.) To the designation by which Mel- chizedek knew God Abram adds the Sacred Name, which was revealed to himself. Every expression of the Divine Nature in human words en- larges our knowledge of God, 1 have lifted up my hand. A swear- ing gesture (Dan xii. 7, Rev. x. 5, 6). Neitiier doth he this rashly, but for very good reason : first, that by this oath, as by a buckler, he might fence himself against all covetous desires of the spoil; secondly, that he did se- riously remit of that which was his right, and went not to war for wages • 298 thirdly, hereby to profess his faith and religion in opposition to their super- stitious vanities. — (Trapp). Verse 23. Abram knew with what kind of man he had to deal. He was one of the prudent who foreseeth the evil, and therefore had already made up his mind what course to take. He for whom the " Possessor of hea- ven and earth" has engaged to provide has no need to be beholden to any for his well-being, and especially in cases where his motives are liable to be mis- construed. We should refuse the gifts of men when, by accepting them, we run the risk of bringing dishonour upon God, Believers are so rich in their spiritual inheritance, and have so full a reward in God, that when it is expedient to do so, they can afford, in a spirit of noble generosity, to despise the world's gifts. The reason why he would not be under the shadow of an obligation, or anything which might be construed an obligation to him, was not so much a regard to his own honour, but the honour of Him in ivhose name he had sivorn. Abram's God had blessed him, and promised to bless him more, and make him a blessing. Let it not be said by his enemies that with all his blessedness it is of our substance that he is what he is. No ; Abram can trust in the " possessor of heaven and earth" to provide for him, without being beholden to the King of Sodom. —(Fuller). Lest thou should say, 1 have made Abram rich. Occasion must not be given to any to speak the least evil of us, lest Christ be dishonoured : for every Christian quarteretii arms with Christ. And if Abram do anything unbeseeming himself, Abram's God shall be blasphemed at Sodom. — (Trapp). The generous conduct of Abram would raise him in the estimation of the Canaanites. The world has some admiration for true nobility of soul and disinterested goodness. CHAP. XIV. IIOMILETIC COMMENTARY : GENESIS. Verse 24. His excepting the portion of the young men who were in league with him shows a just sense of pro- priety. In giving up our own right we are not at hberty to give away that which pertains to others connected with us. — (Fuller). We may, for sufhcient reasons, give up a portion of our Hberty ; but we have no right to abridge the liberty of others to whom such reasons are not present. Vows to God must not imply unjust things to men. — (Hughes). ILLUSTRATIONS TO CHAPTER XIV. BY THE EEV. WM. ADAMSON. Battle and Blessing t Vers. 1 — 24. (1) Numerous as are the mountains of Switzerland, one stands out singular and unique. It be- longs to Switzerland, and bears signs of resemblance to the other hills and valleys of the country ; yet it has its own peculiar indi- viduality. Who does not recognise the special prominence of Mont Blanc ? ^2) The rocky mountains of the far West are a magnificent range, evidencing their continuous and succes- sive resemblance one with the other. Yet there is a spur, so singular and unique in its formation and contour, that for a moment the traveller almost fancies it is out of place. (3) This chapter has the air and aspect of an episode in history. It stands out singular and unique. As Candlish says, " The warlike cha- racter which Abram assumes is a solitary exception to the usual tenor of his life ; while his subsequent interview with the royal priest is altogether peculiar. (4) A plant grows in Eastern jungles which sheds a clear light when all beside is dark. To midnight travellers amid Himalayan hills it seems as if it were a lamp to guide them on their wander- ings. And the appearance of Melchizedek is just such a plant-lamp, pointing to Him who is a Priest for ever, after the order of Melchi- zedek, " On the truth thus dimly shadowed Later days a lustre shed, When the Great High Priest eternal Offers us both wine and bread." Four Kings! Vers. 1 — 16. Lincoln says that we have here a scene representing mil- lenial glory. It is to be received prophetically and practically. (1) Prophetically, we have here the four kingdoms of Daniel, Tidal Standing for the fourth of these, viz., Rome. For the Roman empire will yet again be headed up under ten kings, who, Lincoln conceives, are to sweep away corrupt, unclean Christianity after the removal of the Church to heaven. And thvis Abram is the Jews, who, after the overthrow of Rome in the plain of Armaged- don, are to be blessed by the appearance of their Messiah. (2) Practically, we have here three battles, the second of which represents the man of faith, relying solely on faith, as he goes forth to attack the confederated hosts, and to deliver Lot. The second is, however. preliminary to the third ; and in Abram's case the most important of all. It was the struggle with Sodom against receiving any gift. It was the struggle of the moral against the material— of the spiritual against the sin- ful. No doubt the timely interposition of Melchizedek with refreshment and benediction nerved the patriarch's soul for victory. " Here is My grace — the mighty power vic- torious, Which fights so strong for thy poor feeble strength ; Which nerves thy faith, the faith all-glorious. Which fights and wins, and enters heaven at length." Chedorlaomer, etc. ! Ver. 1, etc. (1) Four hundred years ago, Spain held the reins of power, and swayed her sceptre over Europe, Africa, and the Americas. By and by that supremacy passed over to England, who now occupies many of the Spanish conquests. Centuries before, the Persians were a great power in the East, and acquired ascendancy over surrounding powers ; but in course of time this position was occupied by the Greeks, who, under Alexander the Great, became successful invaders of distant countries. Cen- turies before, the Chaldeans under Nebuchad- nezzar attained immense superiority over sur- rounding principalities, which in turn was wrested from them by the fierce wide sweep of Cyrus the Great. (2',. In the same way it seems that the supremacy of the Babylonians under Nimrod passed into the hands of the Elamites, who, as Rawlinson says, exercised a suzerainty over the lower Mesopotamiau country. These Elamites felt themselves strong enough to make warlike expeditious into the distant land of Palestine. Chedor- laomer, with his vassal princes, had thus twelve years previously forced the kings in the Vale of Siddim to become his tributaries. Appar- ently, these subject monarchs sought to gain their independence, and thus brought upon themselves a second visit from the Elamite Chedorlaomer. " Lord God of Peace, awake ! Thou Prince of Peace give ear ! The strength of battle break. Both shield and sword and spear. Bid wars and battles now to cease, And o'er the tvimult whisper ' Peace.' " 299 HOMILETIC COMMENTARY: GENESIS. Rephaims, etc. I Ver, 5. Porter says that the modern Kenath was no doubt the Abra- hamic "Karnaim." He thinks that the Rephaims were the aboriginal inhabitants of Bashan, and probably of the greater part of Canaan. Corbeaux, however, identifies them with the shepherd race which once held do- minions in Egypt. On visiting Kenath, Pro- fessor Porter found the ruins beautiful and interesting. In no other city had he seen so many statues. Unfortunately, these were all mutilated ; but some of them were recognis- able. Before a little temple lay a colossal head of Ashtaroth, which, now sadly broken, had evidently been a chief idol. It had the two horns (Carnaim) on its head, and was thus a visible illustration of an incidental allusion in verse 5. May Kenath not be the capital of the Kephaims ? " Dark fell the night of Carnaim's woe, Deep was the sleep of men, While downward swept proud Elam's foe, On Rephaim'a watchmen then." Emim, etc.! Ver. 5. (1). Job's friend said, " Speak to the earth, and it shall teach thee." And this is commendable in more senses than one. Geologists explore the strata of the earth, and discover, thereby, its successive epoch- convulsions and upheavals. Anti- quarians and travellers also explore the ruins of cities, and thus ascertain the changes which cities have undergone. They can read the past history of a nation in the ruin-strata of its cities, just as the geologist can read the past geological periods of our earth as shown in the strata of the earth's crust. (2) Porter remarks the truth of this in regard to ancient Bozrah, built and inhabited by the gigantic Emim long before Abram migrated to Canaan. He describes a visit to the ruins, some of which record the changes in its history. In one spot, deep down beneath the accumulated remains of Greek and Roman sculpture, were simple, massive, primitive buildings — homes of the ancient aborigines. Having one of the finest climates in the world, j^et the old home of the giant Emim is utterly deserted ; without man, without inhabitant, and without beast (Isa. xxxiii. 10). " 'Tis all desolate now — a ruin wild O'erspreads both hill and plain. And the frolicsome mirth of Bozrah's child Is heard no more again ; And the ruin of homesteads is ruinous more Than the wrecks that are strewed on the earth's sea shore." Kiriathaim I Ver. 5. We have here some of the most ancient houses of which the world can boast. As Porter remarks, they are just such dwellings as a race of giants would build. The walls and roofs, but especially the ponder- ous gates, doors, and bars, are in every way characteristic of a period when architecture was in its infancy, when giants were masons, and when strength and security were the grand 300 requisites. The heavy stone slabs of the roofs resting on the massive walls make the structure as firm as if built of solid masonry, and the black basalt used is almost as hard as iron. There can scarcely be a doubt that these are the cities erected and inhabited by the Rephaim — that on these masses of masonry, which Ritter remarks now stand as constant wit- nesses of the conquest of Bashan by Jehovah, Abram gazed — and that amid these secure strongholds Chedorlaomer and his Elamite warriors roamed ere they attacked the kings in the Vale of Siddim. Yet how dreary now ! " Cold, chill, mysterious, full of awe and dread, Is this strange home of living and of dead." Kirioth-Kiriathaim ! Ver. 5. (1) Travellers tell us that the Druses of Kerioth are all armed, and always carry their arms. With their goats on the hill-side, with their yokes of oxen in the field, with their asses or camels on the road, at aU hours, in all places, their rifles are slung, their swords by their side, and their pistols in their belts. Their daring chief, too, goes forth on his expeditions equipped in a helmet of steel, and a coat of linked mail. (2) The ruins are of great extent. No large public building now exists entire ; but there are traces of many. Graham remarks that in the streets and lanes are numerous fragments of columns and other vestiges of ancient grandeur. Its position amongst wide- spread rockfields made it a formidable task, no doubt, to the Elamite invader to subdue; while the giant race which tenanted its massive homes would increase the difficulty " Of a charge by his legions in battle array, Now defying the foeman, now blent in the fray." Horites ! Ver. 6. (1) These received their name from dwelling in caves. Strabo says that the life of these cave-dwellers was nomadic. They are governed by tyrants, wear skins, and carry spears and shields which are covered with raw hides. They anoint their bodies with a mixture of blood and milk, drink an infusion of buckthorn, and travel and tend their flocks bynight. (2) It is interesting to know that the excavated dwellings of the Horites are still found in hundreds in the sand- stone cliffs and mountains of Edom, and especially in Petra. Some of them, Wilson says, have windows as well as doors. In front of others are receptacles for water. They are all approachable by a common way. The region is now a habitation of dragons — literally, as Irby says, swarming with lizards and scorpions, etc. (3) Mount Hor, upon which Aaron died, is a striking summit. Mangles remarks that an artist who would study rock scenery in all its wildest and most extravagant forms, and in colours, which, to no one who has not seen them, would scarcely appear to be in nature, would find himself rewarded should he resort to Mount Hor for that purpose. HOMILETIC COMMENTARY: GENESIS. " Gay lizards glittering on the walls Of ruin'd shrines, busy and bright, As they were all alive with light ; And yet more splendid, numerous flocks Of pigeons settling on the rocks, With their rich, restless wings." — Moore. Hazezon-Tamar ! Ver. 7. (1) Rounding the southern end of the Dead Sea and con- quering the Amalekites, Chedorlaomer came up on the west side of the Dead Sea to a place kno^vn as "The Piiining of the Palm." Here, midway up the shore of the Dead Sea, is a little plain, shut in by the rugged, rocky hills of Eugedi. A sweet fountain bursts from the rock higli up on the western side, four hundred feet up, and comes dovvn shaking its spray over the green bushes and plants which grow by its side — acacias, mimozas, and lotus. Thus far the Elamite conqueror came on his military expedition of 2,000 miles. (2) It was a roundabout route, either because (a) he wanted a convenient pass by which to conduct his army ; or, because (6) he wished to leave no enemy in his rear. Here it was that the Kings of the Vale of Siddon marched out to be defeated. " See how the hosts uprise ; Confused noise, and then The march of Death, the cries Of wounded dying men ! Behold the red and gory flood ; And, lo, the garments rolled in blood." — Maguire. Slime-Pits ! Ver. 10. (1) In the far north of Palestine are famous bitumen wells. This mineral exudes slowly in a semi-liquid state as petroleum, which hardens into bitumen. The Arabs on the shore of the Dead Sea say that the bitumen there is formed in the same way. They say that it forms on the rocks in the depths of the sea, and by earthquakes, or other submarine concussions, is broken wp in large masses, and rises to the surface. (2) Thomson points out that no doubt the Sodom- ites were in the habit of digging bitumen wells. It was doubtless an article of mer- chandise, as petroleum is from the American oil-springs now. Apparently, the Egyptians employed it largely in embahuing their dead. When cold it is as brittle as glass, but it melts readily. It must be mixed with tar while melting, and in that way forms a hard, glassy wax, impervious to water. (3) As the Dead Sea now is it could not well have been in Lot's time. No doubt the region was exceedingly beautiful, and the fresh, sparkling waters of the lake alive with boats and fish. All this was changed at the overthrow of the Cities of the Plain, when, in addition to the " heavenly fires," there issued from these " bitumen- wells " — " Streams of burning, fiery spirit, Liquid lava hot as coal, Pouring forth on every homestead, Like as rivers onward roll." Mountain FHgrht ! Ver. 10. (1) When the South African chief, Sekukuni, who had ravaged the borders of the white man's land, was assailed by the English soldiers, he and his followers fled to a mountain, and hid them- selves in the caves and recesses. (2) History relates how it was usual for the Vaudois, when attacked by the Papal troops, to remove their families and goods for security to the Alpine heights and caverns, where they could make a firm stand against their merciless foes. (3) The Archbishop of Tyre relates that when Baldwin IV., one of the Crusade kings of Jerusalem, ravaged the fruitful valley of Bacar, the inhabitants fled to the mountains, whither his troops could not easily follow them. (4) D'Arvieux says that in his time, when the Arabs attacked the rebel peasants of the Holy Land in the plain of Gonin, they fled towards the hiUs, and there, hiding themselves, were secure from attack or pursuit. (5) This ex- plains the statement here that the defeated Sodomites, who escaped from the field of battle, betook themselves to a mountain. And it is supposed that among the fugitives thus secure from the Elamite attack was the king of Sodom. (6) It is worthy of notice that in the solemn woe on Mount Olives the Lord em- ploys this figure in connection with the Roman armies : " Then let them which are in Judea flee to the mountains" (Luke xxi. 21). See also Rev. vi. 15. " Ah ! what terror is impending When the Judge is seen descending. And each secret veil is rending." — Oelano, Rescue! Ver. 13. (1) In the last century, when absence of trains and existence of bad roads isolated English towns and villages from each other, and from London, the separation of friends became a serious matter. A young maiden persuaded her relatives to allow her to leave the remote western hamlet home and to visit friends of the family in the metropolis. After a time tidings came that the maiden had been carried off, and was supposed to be con- cealed in the hall of a northern baronet. Dis- tressed at the tidings, and full of love for their sister, the two brothers considered how her rescue was to be achieved. Ascertaining the whereabouts of the hall, they decided to ex- plore its buildings in disguise, so as to learn the precise apartment in which their sister was lodged, and then, under cover of night, to secure her freedom. (2) Lot had chosen to go to the neighbourhood of the friendly citizens of Sodom and Gomorrah. Four northern po- tentates make an incursion southwards, subdue the five princes in the Vale of Siddim, and carry off Lot, his family, and goods. A fugi- tive servant bears the sad tidings to Abram, who — full of love for his captured nephew and household — considers how their rescue is to be accomplished. The conqueror's track must be first ascertained, and then, under cover of the darkness of the night, an attempt to rescue must be made. 301 HOMILETIC COMMENTARY: GENESIS. " Around are the nations, and enemies strong ; But God is our fortress, our strength, and our song." Prayer-Power ! Ver. 13, etc. (1) Naturalists say that at times when the eagle is about to soar, he seeks, finds, and puts himself upon a column of uplifting air ; and thus, by its up- heaving power, he is borne until he finds him- self at the height at which he aimed. (2) When the Lord Jesus was about to enter upon that struggle on Calvary, by which captive hu- manity was to be rescued and restored to moral freedom, He sought the column of uplifting communion with God in Gethsemane ; and thus was able to rise to the lofty summit of the Cross, and achieve a glorious victory. (3) We can hardly conceive Abram doing otherwise here. Happy is that soul which, entering on any spiritual expedition in behalf of others, places itself upon the uplifting breath of prayer, and tlius is borne safely and securely on the tide of successful effort : " Lord, what wilt Thou have me to do ? " " Up, for the Lord hath delivered them into thine hand." " Go, fight the battles of your Lord, But not with helm, or spear, or sword ; Take ye the Christian's panoply. And sing, 'Not unto us, O Lord.' " Christian-Enterprise ! Vers. 13, 14, etc. (1) In the far East an Arab sheikh heard of the capture of his kinsman, chief of another Arab tribe, and of his being carried by his captors across the desert. His affection for his kinsman, to say nothing of the Arab sense of honour which required him to make some effort for his kinsman's safety, prompted him to summon a few of his bravest tribesmen, hurry after the spoilers to the verge of the terrible desert, fall upon them, and rescue his depressed kinsman. (2) Abram does not do 8o on the mere impulse of natural affection ; he has Divine warrant for what he does. He fights once, remarks Candlish, as he walks always — hy faith. Isaiah xli. 2 is generally supposed to refer to Abram's course here ; and if so, the testimony is explicit as to the Divine sanction given to Abram's enterprise. But, apart from this, the subsequent benediction of Abram, and the vision and promise in chap. xv. establish clearly that he went forth by the express will of God. (3) Christians have gone forth on enterprises for which they bu,d no warrant ; and they have brought shame on the Christian faith — as when Zwingle buckled on armour and went forth to die on the battle- field. It has even been suggested that Coligny yielded to do ii» France for the oppressed Huguenots what he felt was at variance with the Divine will. And niissi(mary enterprise against the powers which have carried our fellow cijjatures captive in their minds and morals, senses and souls, should never be ventured on, except with prayer to know the Divine will, " Shall we go, or shall we refrain ? " 302 " 'Gainst sin, the world, and Satan all, And every foe, both great and small, This great crusade of faith and love. Is owned and blessed of God above." Union and Obedience ! Ver. 14. (1.) In the Island of New Guinea is the bird of paradise, whose tail is a magnificent plume of fairy-like feathers, partly white and partly yellow, so that they resemble silver and gold. Wallace says that the king bird is distinguished by spots on his tail, and generally flies high up in the air above the flock. Every one keeps an eye upon their leader, obeying his guidance with startling exactness. (2.) Naturalists refer in a similar manner to the herds of deer among the savannahs of Noi-th America. The buck-leader of the herd is distinguished by his remarkable antlers, and by the position which he assumes in the herd. All the members of the herd keep a constant watch with eye and ear upon their leader, and follow his lead with unity and completeness. (3.) Abram seems to have had similar unity and submission amongst his servants. The moment he signals an advance and attack all are ready. And so ought the followers and servants of the Lord Jesus to follow Him with absolute exactness, implicit confidence and ready allegiance. As the birds and beasts keep an eye upon their leaders, so should we be ever looking unto Jesus. " Temptations throng on every side ; We overleap them all ; Fight the good fight of faith, and hear Our glorious Captain's call." Dan-Laish ! Ver. 14. (1.) This place be- comes prominent in the time of the Judges. It was near Paneas on the way to Tyre, not far from the mound now called "Tell-el-Kady." Thomson says that not one habitation is there now. The fountain still pours forth its river of delicious water. Herds of black buffaloes wallow in its crystal pools ; and in vain does the traveller look for Jbhe maiden with her pitcher. The site of the town cannot even be examined with satisfaction, so dense is the jungle of briars, thorns, and thistles which overspread the country. (2.) The mention of the name "Dan" here has caused much dis- cussion. We must suppose that either the " Dan " of Abram's pursuit was another place than the " Dan " of the Judges ; or that the more modern name has been substituted for the more ancient one in the sacred text. Neither of them is impossible in itself. " Dan" may have been the name of a place in the time of Abram, and the word " Jordan " (river of Dan) may have been employed because the Jordan sources were beside " Dan." Thither Abram sped in pursuit of the marauding hosts of Elam. " Along the steep, above the dale, And o'er the mountain wild, To where dear Jordan's fountain's rise, And Hermon's snows are piled." CHAP. XIV. HOMILETIC COMMENTARY: GENESIS. Abram's Pursuit, etc. Vers. 14-16. In the Tar West, a white man with his daughters left the white settlements and pitched his block house near the village of a friendly Indian tribe. Highly esteemed by all, it was with regret and misgiving that the white settlers saw the family disappear in the trackless wil- derness of wood and water. A distant Indian tribe, whose chiefs had long been at variance with the friendly tribe of Indians, resolved on an attack upon the village. Successful in their raid, they spared the white man and his daughters, but carried them off with all their cattle and chattels. One of the white man's servants, absent at the beginning of the attack, arrived as the triumphant Indians were setting off on their return home, and hastened off to the distant settlements to give the alarm. Eager to rescue their esteemed friend and his family, the settlers and hunters started in pursuit. For days they tracked the Indians, and at last reached the camp, which was now within easy reach of the villages and wigwams of the predatory tribe. Ignorant of any pur- suit, and revelling over their spoil, the Indians retired to rest ; when the settlers, suddenly breaking in upon the camp, attacked and scattered the foe, and delivered their white friend and maidens. Christian champions have their deeds of heroic rescue to achieve. " Dark places of the soul and sin, Dark places of the earth to win ; The inner shrine of man is trod By foes of man, and foes of God." Faith's Trial and Triumph. Ver. 15. (1) This incident presents to us the Father of the Faithful most vividly apprehending things to come. The tidings brought by the fugitive from Siddim's Vale were a test of Abram's faith, as to whether he had grasped the promise in chap. xiii. "' To thee will I give this land ; therefore, arise, walk up and down as its undoubted, destined heir." This is the victory of faith. While as yet Abram has not a foot of ground which he can call his own, he assumes, with all the calmness of undoubted sovereignty, the right to act as the heir of the land. And he goes forth in the full assurance of faith, that victory shall be his. (2) When the fir.st missionary reached the centre of Africa and gazed upon the wondrous scene, he felt that the kingdoms of the country were surely to become the possession of Christ. The eagle eye of Divine faith looked down in calm conviction upon the powers of darkness and heathenism, and saw the captive souls delivered from their bondage, sitting at the feet of Jesus, clothed and in their right mind. All Christians thus venture forth against the powers of hell — strong in faith — confident of victory against opposing foes. " Faith whets the sword ; faith is our shield ; Faith keeps our armour bright — It makes us more than conquerors, And then is lost in light." — Maguire. Attach! Ver. 15. (1) Chardin says that the Arabs, when desirous of pillaging a caravan crossing the eastern deserts follow it day) by day until a favourable opportunity occurs for a night attack. Then they silently fall upon the camp, and carry off one part of it before the rest can get under arms 2) Mayne Eeid describes how a party of hunters thus followed a retreating band of Indians, until it separated into two bands. The white pursuers then followed the band, which carried off the white woman whose rescue they were after ; and, waiting until night, burst upon the band, and rescued the captive. (3) Harmer supposes that Abram fell upon the Elamite camp at Laish much as the Arabs did and do ; and so, by unequal forces, accomplished the deliverance of Lot. There can be little doubt that it was by a sudden night attack that Abram was able, with so small a following, to overcome the vast, veteran hosts of Elam. " Not now such fields of earthly strife Demand the Christian warrior's life ; The moral fields of warfare stand In every heart — in every land." Sodom Sinners! Ver. 16. (1) Amongst those who were delivered by English arms from the oppression and cruelty of the West African chiefs, were a number of natives who still remained heathen. These shared in the deliverance ; but for them alone, or even chiejly, the expedition would never have been under- taken. White and native Christians claimed and enjoyed the interposition of England : the others were partakers of the deliverance — no more. (2) Abram delivers Lot and his family. That the men of Sodom shared for a season in the benefit of that deliverance, was an inci- dental consequence ; at least, was not the main and primary purpose of Abram's interposition. It was not for their sakes that the pilgrim became the warrior, but for that of Lot, who, however far he had strayed, was a servant of God. (3) In achieving the moral deliverance of His kinsfolk by the Lord Jesus, the ungodly are often partakers of the temporal blessing. The deliverance is not wrought for their sakes but for that of His ovra, whose souls are in peril ; but even His enemies are benefited in the liberty wrought for His own. Yet, they do not share in the spiritual benediction, so long as they persist, as the sinners of Sodom. And the temporal deliverance is like that of Sodom, a respite — a fresh lease of mercy's forbearance, ere heavier doom of fire falls. " When in majestic splendour He will rise, With judgment and with terror on His wings." Return Home ! Ver. 17. (1) Ships, which have been parted by night, and the swift stroke of the tempest, come hurrying back at morning to their anchorage. What anxious inquiries follow as to the perils of the past night ! What mutual felicitations ensue as they discover that all are safe in spite of the storm ! (2) The meeting between Lot and 303 ROM I LET I C COMMENTARY: GENESIS. Abram, the princes of Sodom, and their rescued warriors, must have been full of agitation and excitement. When their hosts were defeated, and Lot's family carried off, there was little prospect, humanly speaking, of a happy re- union. Now they are safe home again. (3) Christians are scattered and carried off by the marauding bands of death ; but the Captain of our Salvation delivers them from the power of the grave. They shall meet again in the " King's Dale " at Salem, for Jerusalem which is above is free. What mutual congratulations and recognitions will then ensue ! How all will unite in praising their Deliverer ; in whom " Majesty, combined with meekness, Kighteousness and peace unite, To insure those blessed conquests, His possession and full right ; Ride triumphant, Decked in robes of purest light." Abram's Authority ! Vers. 17-24. (1) In early days, when the white man first appeared amid the vast pinewoods and hunting grounds of the Ked Indians, some of these red children of the wild were possessed of the conviction that the new-comers would by-aud-by be owners of the soil. No doubt this was largely due to the consciousness of their keen Indian perceptive powers that the " white foreigners from over the water " were in many respects superior to them in intelligence and resource. But there was also a premonition, the origin of which was doubtless due to supernatural in- fluence, that the " wliite man " was to possess the Indian's land. Hence some of these In- dians became the fast friends of the early settlers. (2) In the time of Abram certain of the Canaanite leaders were impressed with the conviction that this "pilgrim-pastor" would be the future lord of Palestine. Apparently Abimelech and Hamor had some such presen- timent, that Cana.inite ascendancy would give way before the Abrahamic posterity. Under supernatural conviction of a similar character the King of Salem comes forth to greet the deliverer of Lot on his return from the pur- suit and overthrow of the four kings. " Stay, pilgrim warrior, on thy road, liefresh thy strengiih awhile ; Here is the banquet of thy God To soothe thy warfare-toil." MelcMzedek and Salem ! Ver. 18. (1) Stanley refers to the Jerome tradition that Balem was not Jerusalem, but a smaller town not far from the scene of the interior in the "King's Dale." He appears for a moment, and then vanishes from our view altogether. It is this which wraps him round in that mys- terious obscurity wliicli has rendered his name the symbol of all such sudden, abrupt appari- tions— the interruptions or dislocaticms of the ordinary succession of cause and effect and matter of fact in the varied stages of the history of the Church. (2) Candlish says 304 that whether this Salem was the city which afterwards became Jerusalem, or some other place near the Vale of Siddim and the River Jordan, does not appear. Nor, indeed, is it the precise locality, but the name, which is important. It was the King of Righteousness and Peace whom Abram acknowledged in the very height of his own triumph, when he accepted Melchizedek's hospitality of bread and wine. " When the patriarch was returning, Crowned with triumph from the fray, Him the peaceful King of Salem Came to meet upon his way." Melchizedek Meeting ! Vers. 18-20. (1) Stanley says that the meeting of the ancient chiefs of Canaan and the founder of the chosen-people in the "King's Dale," personifies to us the meeting between what, in later times, has been called Natural and Revealed Religion. He adds that Abram's receiving the blessing from Melchizedek, and tendering to him reverent homage, is a likeness of the recogni- tion which true historical faith will always humbly receive and gratefully render when it comes in contact with " Natural Religion." (2) Law says that in Melchizedek we have a figure, not of " Natural Religion," but of Christ the Messiah. He is the true Melchize- dek, without beginning of days or end of years. Abram, the weary warrior, typifies the soldiers of Christ, for whom refreshment is provided by their Royal Priest of Salem, which is peace. The tight of faith is tierce, the journey of life ofttimes long, but our true Melchizedek comes forth with the solid sus- tenance of the Word, with the overflowing cup of promise, with the spiritual food of His own body and blood. " Good soldier of the Cross, well done ! Press forward more and more ; And still forgetting things behind, Reach forth to things before." — Maguire. Shaveh-Shadows ! Ver. 18, etc. (1). The faith of Jonathan burning bright and pure in his father Saul's corrupt court is a lovely sight. In the interview between Jonathan and David, we have, as it were, the noble warrior handing the torch of royal trust to the son of Jesse. This was done in faith, "I know that God will establish thee king." (2). Melchizedek seems thus to come forth and meet Abram in the " King's Dale." By his heroism of faith, Abram has shown his readiness to enter iipon the rights and trusts of Canaan : and JNIel- chizedek, as the preserver of the old primitive patriarchal hope, comes to surrender the charge to Abram. (3). It is as if the torch was here visibly handed over from the last of the former band to the first of that which is to succeed. The interview between the two is the connec- ting link between the two dispensations — the one of which is waxing old, and the other of which is just beginning to appear. (4). It is CHAP. XIV. HOMILETIC COMMENTARY: GENESIS. like aged Simeon embracintj in his arms the infant Saviour ; the last patriarch and prophet of the law not departing till he sees and hails the new-born hope of the Gospel arising on the world with healing in His wings. (5). It is the lingering twilight of declining day in the Northern climes mingling \vith the dawn of a better morn. Both Melchizedek and Abram understood it thus. As debtors to the same grace, they realise that their actions now are shadows of good things to come. Both see Christ in all, and in the eye of their faith Christ is all in all. " Though the altar has crumbled, and incense has ceased, True worship still rises, through Jesus our Priest." Disinterestedness ! Ver. 22, etc, Canada has become a kingdom in fifty years. Its large cities were then little hamlets, and its mighty forests then covered its virgin soil. Near its lakes a gallant soldier had retired and settled ; and around him had gathered a few brave hunters. They were surrounded by Indian tribes, who, partly from respect and awe, re- frained from attacking this happy settlement. One of the white men, eager to find a wider field, left the hamlet, and took his family to the hunting ground and village of one of these tribes. Another tribe sacked the Indian village, carried off the leading chief, his mves and flocks ; and at the same time took away the white man's family and property. When tidings reached the gallant head of the white settlement, he armed his servants, pursued after the retreating Indians, surprised them in their sleep, and brought back the captured white and red men. On arriving at the Indian wigwams again, the grateful Indian chief urged his deliverer to take the rescued cattle. The white leader, animated by those noble motives which blossom so sweetly where Divine Grace reigns, and anxious to shew the " Red man " what Christianity does for the white man, refused to take one hoof or horse : " Give only to those who volimteered to join me in the rescue ; as for myself and friends, we are content with your deliverance and safe return home." " The conflict's past, the fight is o'er, The victory is won ; And we are more than conquerors Through Him, who says " Well done." God's Honour! Ver. 22. (1) In the South Sea Islands a missionary had under- taken a perilous enterprise for the sake of securing the freedom of a chief's wife, daughter, and goods, carried off by a hostile chief in his absence. By mediation and persuasion the missionary was successful in bringing back again the prisoners and property. The grate- ful chief, conscious that the life and liberty of his family could not have been secured by him- self and followers, urged the missionary to accept the goods as a reward, but in vain. B Anxious to impress upon the chief and natives the unselfish character of Christianity, the servant of Christ refused all reward. (2) When the patriot-general of Benhadad ap- peared with flesh like the flesh of a little child, after his sevenfold plunge beneath the waters of the Jordan, his grateful heart desired to make a generous recognition of the prophet's interposition. But Elijah, jealous for the honour of God, and desirous of favourably im- pressing Naaman's mind as to the character and religion of Jehovah, refused all recom- pense. It is true that they which preach the Gospel should live of the Gospel, hut there are seasons and circumstances when for the honour of God all rewards should be steadily refused. " Death may dissever the chain, Oppression will cease when I'm gone ; But the dishonour — the stain — Die as I may, will live on." — Moore. Oaths ! "Ver. 22. (1) As humanity had to become accustomed to a mutual reverence for truth and fidelity, it was natural that the use of oaths should be (1) frequent, and (2) forcible. There were three prominent classes of oath ^ 1. The Simple kind, when a private individual would confirm something in a sacred manner by his own voluntary action. 2. The Severe kind, wheTi, by way of adjuration, one sought to compel another to confess the truth, or observe a command solemnly laid upon him. 3. The Solemn kind, which was employed in the making of contracts and forming of alliances, and of which we have frequent ?llus- trations in Scripture and Ancient History. (2) Abram 's oath probably belongs to the first of these classes. It is singular that a similar custom obtained amongst the South Sea Islanders, and even amongst the ancient Indians. Roberts mentions that, doubting the faithfulness of his Arab guide and chief Hassan lifted up his right hand to heaven, and swore by ''Allah" that he would be true, vigilant, and faithful. This custom prevails most among nations where falsehood is common. It is remarkable that the Irish — and especially the Roman Catholics — are unusually profuse in the use of those oaths in which the Divine Name is emphasised. " In every tale they tell, or false or true. Well known, or such as no man ever knew They fix attention, heedless of your pain. With oaths like rivets forced into the brain." — Coivpcr. Thread and Latchet ! Yer.23. (1) Roberts thinks that this may refer to the red thread worn round the neck or arm, and which binds on the amulet ; or to the string with which females tie up their h.air. The latchet, he supposes, means the thong of the sand.al, which goes over the top of the foot, and betwixt the great and little toes. 1. It is alluded to twice in the Old Testament— here and in Isa. v. 27. In Isaiah it is referred to as a necessary requisite for rapid locomotion ; 2 305 HOMILETIC COMMENTARY: GENESIS. while here it is spoken of as something value- less. Similar proverbial expressions have been in use in all countries to denote comparative unworthiness. Abram clearly employs it as an emphatic expression, signifying his resolute decision to accept of no return from Sodom's king. " Set honour in one eye and death i' th' other, And I will look on both indifferently ; For let my God so speed me, as I love The name of honour more than I fear death." — Shakespeare. Faith and Figure ! Verses 18 and 22. (1). Abram returns victor. The hour of victory is the chosen time for the trial of faith. But the Prince of Salem comes and refreshes the wearv warrior. Thus strengthened, Abram is proof against all the seductions of the king of Sodom. Strong in faith, the pilgrim refuses the proferred friendship of the king of Sodom. (2). The rulers of the darkness of this world, successfully opposed in one form, meet us in another. Opposition to one form of evil brings us sometimes very near to other evil. If the king of Shinar is overcome, the king of Sodom is at hand, seeking the man of faith. But stronn in the strength which God supplies through His eternal Son, he is able to refuse even a thread or a shoe-latchet. (3). We have this exemplified in the life 9f the Son of Man Himself, who, when victor over the powers of evil, was invited to enter into alliance with the world. It is likewise the experience of the Church of Christ. Triumphant over one con- federation of evil, the Sodom powers of cor- ruption have humbly proferred their friend- ship and gifts. Faith views this as a snare of the wicked one, and scorns the offer. " Trust not the moss-grown pleasant land, Nor lilies of the field ; With worldly princes do not stand, Nor to their offers yield,'' Soldier and Servant ! Ver. 23. In olden days of feudalism and chivahy, stood a noble Saxon castle, with its wide sweeping plains and woods. One of the retainers, engaged in the work of forester, was attracted by cries of dis- tress towards a cliff, at whose base foamed a river. A glance disclosed to him a human form contending helplessly with tlie waters, which bore him downwards. Springing from cliff to cliff, and rock to rock, the nimble forester reached the stream, where a stately tree bent half over its waters. Creeping along its trunk, he stooped down, caught and rescued the sinking man. Having brought him to the bank, he succeeded in restoring life to the rescued man, who turned out to be a neigh- bouring baron. Once more placed beyond danger on the cliffs from whence he had slipped into the torrent, the baron gratefully offered a handful of gold to his deliverer. Drawing him- self up, the manly forester pointed with his finger to the lordly castle where his lord dwelt, saying : " JNIy master is able to reward me." As the servant, he looked for his hire to the master. Abram was the soldier and ser- vant of the living God, and to Him he looked for recompense — a stranger's wealth he could not accept. " For when my years are ended, and my course Of mortal conflict o'er ; when the good fight Of faith is fought, the Christian warfare done. In heaven's bright plains shall be my endless benison." CHAPTER XV. Critical Notes. — 1. The word of the Lord came to Ahram.l Ileb. There was a ivord of Jehovah to Abram. The force of the expression is, that the word efficaciously was ; was made to be. This is the first instance in which the phrase, " word of the Lord " is applied to a Divine com- munication. Vision. Chal. Jii a prophecy. Prophets from the earliest times were called "seers." (1 Sam. ix. 9., 2 Sam. xxiv. 11.) I am thy shield. The personal pronoun is emphatic. Thy exceeding (jreat reward. The liXX renders. Thy reioard shall he exceedinr, great, a translation favoured by the Heb. .accents. 2. Lord God.] Heb." Jehovah Lord. The name Adonai is hsre used for the first time. It denotes one who has authority ; and, therefore, when applied to God, the supreme Lord. Seeing I go childless. Ileb. lam going childless, i .e., "I am going out of the world in this condition." The steward of mine house. Heb. The son of possession of my house, i.e., heir, into whose hands Abram's possessions must descend in consequence of his child- less condition. This Elie:cr of Bajnascus. " Though he is said to have been in Abram's house (ver. 4), yet his parentage was of this Gentile city ; and Abram refers to it as conveying a reflec- tion on his forlorn and desolate case. This is commonly supposed to have been the same servant as in ch. xxiv. 2 " fJacobusJ.—Z. One bom in mine house.] This is not to be taken literally ; liut has the deeper meaning of one attached to, or a dependent of his house — an expression designating the most esteemed servant who was on the way to become his heir. 6. Believed in the Lord] Ifab. Jehovah. "Tlie Heb. term aman, from which we have our word amen, meaning (0 be sure, and then to be assured, or couMe in." (Jacobus). Counted. Heb. word signifies to 306 HOMILETIC COMMENTARY: GENESIS. tJiinl; devise, and then to reckon or impute, i.e., to set to one's account. Applied also to reckoning iniquity at law (Lev. vii. 18, 2 Sam. xix. 19, 2 Kings xii. 15). Rir/hteousnesg, or justification. 9. Take me.] Ileb. Take for me, i.e.. Take and offer for me. T/ure years old. Denoting, say Kalisch, " the perfection of their species." 10. Divided them.] In this manner animals were prepared for the ratification of a covenant. Hence the Heb. for to make a covenant is, to cut a covenant. The custom was to cut the animals intended for sacrifice in two, and then to pass between the parts (Jer. xxxiv. 18, 19, Psa. 1. 5). " It consisted in cutting the throat of the victim, and pouring out its blood. The carcass was then divided length-wise, as nearly as possible into two equal parts, which being placed opposite to each other at a short distance, the covenanting parties approached at the opposite ends of the passage thus formed, and meeting in the middle, took the customary oath." (Bush). Laid each piece one a;/ainst another. Heb. Gave every one's part, or piece, against his fclloio, i.e., laid head against head, shoulder against shoulder, etc., so that the covenanting parties might pass between then.. The birds divided he not. As there were tioo birds, they could be separated so 3s to make a space between them, without the necessity of their