Return this book on or before the I Latest Date stamped below. I University of Illinois Library 1 Gl' 1 c 1358 \\ ^ ♦ -s > ‘ * t !»-**/ 1 v.» L ' V ■ ; H . <-'t' . j JULl 11985 > JUL 2 i m JUl ■' ^' ■KS i f -s 1 1 ft % 1, 1. L161—H41 1 ■ , -J • • , . ■ (; ^^■*!- J Digitized by the Internet Archive in 2018 with funding from University of Illinois Urbana-Champaign Alternates https://archive.org/details/holybiblecontain01scot_1 IIBRARY Of TH£ UNIVERSITY OF ILLINOISo - ^ i^dxs'xfo ^I'lsccDacjvs S©®‘k“ii‘9 ^^UsKtd hy 6^ock^• 9 Obadiah - -- -- -- -- -. ] Jonah - - 4 Micah . - 7 Nahum . - ? Habakkuk - 3 Zephaniah — - -- -- -- -- -- - 3 Haggai. 2 Zechariah.14 Malachi.-. 4 NEW TESTAMENT. MATTHEW hath Chapters - - - - 28 Mark - -- -- -- -- -- -- - 16 Luke. ----24 John - -- -- -- -- -- -- -21 The Acts - -- -- -- -- -- -28 Epistle to the Romans - -- -- - 16 I. Corinthians - -- -- -- -- - 16 II. Corinthians - -- -- -- -- 13 Galatians - -- -- -- -- -- - 6 Ephesians - -- -- -- -- -- - 6 Philippians - -- -- -- -- -- 4 Colossians. ----- - 4 I. Xhessalonians - -- -- -- -- 5 II. Thessalonians - -- -- -- - 3 I. Timothy - -- - ---- - 6 II. Timothy.4 Titus - - 3 Philemon - -- -- -- -- -- - l The Hebrews - -- -.13 The Epistle of James.5 I. Peter -------. 5 II. Peter -.3 I. John - -- -- -- -- -- -- 5 II. John - -- i- . - -- -- - 1 III. John - -- -- -- -- -- - 1 Jude. 1 Revelation - - - - - - 22 22 0,7 18^3 w. I PREFACE; CONTAINING ESPECIALLY A COMPENDIOUS VIEW OF THE EVIDENCES THAT THE HOLY SCRIPTURES, AND EVEf I PART OF THEM, AS THEY STAND IN OUR BIBLES, WERE GIVEN BY INSPIRATION FROjx »or . Whoever seriously reflects on the powers and capacities of the human mind, regarding them as the work of Him who doeth nothing in vain, and comparing them with those of the inferior creatures, will readily perceive that man alone was created to be RELIGIOUS. Of all the inhabitants of this earth, none else are capable of obtaining any knowledge of their Creator, or of rendering him worship and praise. Man alone pos¬ sesses the capacity of distinguishing between truth and falsehood, between moral good and evil; and of receiving instruction in social and relative duties, with the obligations under which he lies to perform them, and the advantages of doing it. He alone is capable of being governed by a law, and of being influenced by the proposal ot rewards and punishments; of acting as under the eye of an invisible Observer, and with reference to a future season of retribution. From these premises we infer with abso¬ lute certainty, that the all-wise Creator thus constituted our minds, and conferred on us these distinguishing endowments, in order to render us capable of Religion, for the purpose of his glory, and of our own felicity in the most intimate connexion with that of our fellow creatures. When further, we consider what this word Religion implies; and understand it, according to its most general acceptation, to be such an habitual regard to the one, true, living, and eternal God, the Creator, Governor, and Judge of all, as influences us to seek his favor, to do his will, and to aim at his glory, in the temper of our hearts, and the regu¬ lation of our actions, both in the worship which we render to him, and the duties which we perform to man, for his sake and according to his will; we shall be constrained to allow, that it is most reasonable and excellent.—Doubtless, the exercises of true devo¬ tion, form the noblest employment of the human mind, which in them emulates the angelic nature. A conscientious regard to the all-seeing eye of a righteous and omnip¬ otent .Judge is the best bond of human society, and regulator of our relative conduct; insomuch t|at if this principle of action were universal and complete, human laws and tribunals would be entirely unnecessary. This would likewise most effectually -mode¬ rate our ajmetites and passions; and produce the greatest possible proportion of peace, contentmei*, and felicity, personal and social, of which our nature, in its present state, is capable.! And when we look forwards, beyond the grave, to that immortality and future state of recompense, which reason itself pronounces at least highly probable, the absolute necessity of religion to our felicity appears evident beyond all dispute. Hence, w« determine with certainty, that religion is that great business, to which all men ought to atitend; and that blessing, after which all men should seek, whatever else be neglected, or superseded, or postponed. While, however, it is demonstrable, that man is capable of religion, and in duty and inter¬ est bound to it by the most indispensable obligations; stubborn facts, in every age and nation of the world, undeniably prove, that, left to himself, man would never be truly religious. According to the statement above given, where shall we find religion on earth, in any age or nation, which has not possessed, in a greater or less degree, the advantage of those writings, which we will now take for granted to be a divine Revela¬ tion, and which will hereafter be shewn to be so? An assemblage of the grossest idol¬ atries in varied forms, and of the wildest absurdities in opinion; the most vain and irrational superstitions in worship, and the most dangerous mistakes, as well as the most horrible cruelty, and abandoned licentiousness, in morals; form that religion, (if it may be dignified by so venerable a name,) which forces itself upon our observati()n, wherever the light of revelation has not shone. Nor can so much as a single nation, or city, or family, be excepted from this general charge. If there have been a few individuals, who have manifested something not wholly dissimilar from true religion; [3 J.- t PREFACE. and any be disposed to allow, that indeed it was such: it must be far more rational t ascribe it to the remains of original tradition, or even to a personal revelation afforded to them for their own benefit, though not authenticated for the good of others; than to make it an exception to the general rule. That without revelation^ there never was any true religion on earthy since the fall of Adam. Those, indeed, who live under the light of revelation, and make w'hat use they choose of that light, may draw up systems of natural religion, sufficiently plausible, and ap¬ parently rational. But it should be remembered, that this light is originally, through one channel or another, derived from the Bible; though too often, with equal absurdity and ingratitude, set up in opposition to its sacred and sublime truths: and universal ex¬ perience demonstrates, that no such natural religion ever was discovered, and delin¬ eated^ by men of any nation, who had never seen any part of the Bible, or any thing deduced from that source. However reasonable and excellent many of those truths and precepts are, which are proposed to us as the oracles of reason; not one of them ever was proposed by reason with¬ out revelation, with such certainty, clearness, and authority, as to become a constant principle and rule of action, in secret and in public, towards God and towards man, to any company of men on earth, perhaps not to one individual. Indeed, after all the supposed improvements and discoveries of modern times, if we ex¬ clude the peculiar instructions of the what darkness and uncertainty rest upon points of the greatest imaginable importance!—Even in respect of the immortality ot the soul, when Reason, at her best advantage, has done her utmost, her boasted power of demonstration fails: for even, were the arguments indisputably conclusive, by which the natural immortality of the soul is supported; who knows, or can know without rev¬ elation, how it may please a just and holy God to deal with the souls of his offending creatures? ‘He can create, and he destroy.’—But far greater obscurity and uncertainty rests on those subjects, which relate to the nature of the future world, and the rule of judgment, with which our whole conduct, and our hope and peace, are inseparably connected. It is difficult, if not impossible, to perceive by the light of nature, the con¬ sistency of perfect justice with boundless mercy: it still remains dubious, except to those who possess and believe revelation, whether God will punish at all, or pardon at all; or by what rule he intends to punish, or pardon: and indeed, wherever we turn, a thick cloud darkens our view, and discourages our inquiries, if we leave “the sure tes timony of God,’’ and bewilder ourselves in speculations on matters evidently too high for us.—But how much worse has the case been of almost all the nations of the earth, and generations of men! Indeed so far have they been, from advancing in religious knowledge, where revelation has not been afforded; that they have evidently sunk deeper and deeper into ignorance, and several of them almost into absolute atheism, as if the little glimmering which once shone among them, being the effect of original tradition, was gradually expiring and leaving them in utter darkness. The most complete information, however, respecting doctrines and duties, would be wholly inadequate to the production of the desired effect; except such information were enforced by sufficient authority, gave necessary encouragement, and proposed effectual assistance. The knowledge of duty, and of its reasonableness is utterly ^unavailing, whilst men are under the dominion of their lusts and passions; as the laws and judicial proceedings of every civilized nation sufficiently manifest. In this case there is no disposition to perform the dictates even of conscience or prudence. A heathen could say. Video meliora proboque deteriora sequor. The proposal of virtue as amiable and excellent, by the feeble recommendation of the moralist’s pen, is,infinitely inferior in energy, to the authoritative command and sanction of the Almighty, denouncing his awful and eternal indignation against the transgressor: and yet facts undeniably shew, that men venture upon sin, even with the threatenings of everlasting misery sounding in their ears; nay, with the trembling apprehensions of it dismaying their hearts: for divine as well as human laws “are weak through the flesh,”* and, with all their sanc¬ tions and barriers, are unable to affix boundaries to the swelling tide of human depravity. Indeed, were men fully acquainted with all the glorious perfections of God; with his holy law, with the nature and malignity of sin, with their own real character and situation as sinners, and with the rule and consequences of the future judgment; and were they, at the same time, left utterly destitute of the encouragements and assistances, which the Gospel proposes, and which form the grand peculiarity of the Bible; their knoAvledge, so far from rendering them religious, would probably, by leaving them without hope, annihilate all appearances of religion.! Wherever any semblance of religion is found, which has no respect at all to the mercy of God, as revealed in the gospel, through the righteousness, atonement, and mediation of Emmanuel, and to the effectual teaching and assistance of the Holy Spirit, it seems to have its foundation, not in men’s knowl- f4 * Note, Rom. 8:3,4. t Note, Ps. 130:3,4. PREPACK. edge, but m their ignorance, of God, of themselves, of his law, and of the evil of sin and this might easily be evinced, to be the case even upon rational principles. But the proposal of suitable encouragements and assistance is entirely out of the province of reason: these are “heavenly things,”* of which we can know nothing, except by immediate revelation; and of which we can have no assurance, but the express declaration and faithful promise of God. Me alone can inform us, on what terms, or in what man¬ ner, his honor permits him, and his sovereign pleasure disposes him, to forgive his offending creatures; and to communicate those gracious influences, which may produce a holy disposition of heart, and enable sinners to overcome all the obstacles, which retard the progress of those who endeavor to lead “a sooer, righteous, and godly life.” From such considerations, the necessity of a revelation from God, in order to true reli¬ gion among men, may be decidedly inferred: and it might reasonably have been expect¬ ed, that he would afford such a revelation, if he intended to accept of any worship and service from them. Indeed this expectation has been very general in the world. And as counterfeit coin proves the existence of sterling money, and the value which men put on it; so counterfeit revelations, (instead of invalidating the argument,) if they do not prove the existence of a real revelation, yet evince that men have felt their need of one, have been sensible that it would be a most valuable acquisition, and have been generally disposed to expect it. All the counterfeits, which hitherto have advanced a claim of being divine revelations, have also been successively exposed, and have sunk into general contempt or neglect: and, in this age and nation, it may be asserted, without hazard of contradiction, that there is but one book in the world, which so much as appears to be of divine original. This we call. The Bible, that is, by way of eminence. The Book: and such is the inter¬ nal and external evidence, which authenticates its claim; that I am persuaded, were men as open to conviction on this subject, as they are in mathematical investigations, thej/^ could no more, after due examination, reject it, than they could contradict an evident demonstration. It may therefore not he improper to insert, in this place, a few of the most obvious reasons, which the more studious Christian is “ready to give of the hope which is in him;”t and which is grounded upon this first principle, ‘The Bible is the word of God;’ in order to shew that it is highly reasonable to believe the Bible to be a divine revela¬ tion; and if so, then equally reasonable to take all our measures of truth and duty from it, and to bow our understandings and inclinations to its teaching and governance. Let it be here carefully observed, that the Divine Inspiration, and not merely the authenticity^ or genuineness^ of each part of the sacred writings, is intended.—Each part, and every part, may be authentic, or genuine; the work of the authors whose names they severally bear; or true and unsophisticated narratives of the times to which they refer; and yet they may be merely hurnan^ and of no authority in matters of doctrine and duty. The Odes of Horace, and Caesar’s Commentaries, are authentic: probably the first book of Maccabees is genuine history: yet they are not, on that account, in any degree the authoritative guides or standards of our faith and practice.—Many able and admired writers, who apparently have stood forth, as the champions of the Bible, appear to the author ot this Exposition, to have (he hopes undesignedly) betrayed the cause. An ancient war¬ rior, having murdered his predecessor, and usurped his throne, was some time after re¬ quested to permit him to be numbered among the gods; and it is said that he answered, •■Sit divus^ modo non sit vivus:"^ ‘Let him be a god, provided he be not living.’ These apologists for the Bible, seem to reverse the words, and to say, ^Sit vivus^ modo non sit ‘‘divus;’’ ‘Let it be genuine, provided it be not divine.^ It would, however, be waste of time, to attempt to prove either the authenticity or the genuineness of the sacred writ¬ ings; unless in entire subserviency to the demonstration that they are divinely inspired. All the w'orks and words of mere men are fallible, and may be erroneous: and the desid¬ eratum, that which is especially wanted, is an infallible standard; to which all other books, and instructions of every kind, may be referred, with which they may be compar¬ ed, and by which they may be judged. Now, if the sacred writings are indeed “The Word of God,” if “all scripture is given by inspiration of God,” we have this desideratum; and have nothing further, in this respect, to expect or desire. But if the books, called by the apostles “The oracles of God,”| are merely the authentic writings of Moses, Da¬ vid, Isaiah, and others in former times, and not the infallible word of God; we are as far off from the desideratum above-mentioned as ever. We may indeed learn what these sages, of Israel thought, as well as what the sages of China, Egypt, and Greece maintain¬ ed, concerning God and religion; and we may examine the testimony of each, and bring in our verdict, some in favor of the one, and some of the other; but we are still far from an infallible standard; as far, as if the Bible had never been written; whatever value, in other respects, may be attached to such ancient, venerable, and interesting records. i Rom. 3:2. Heb. 6:12. 1 Pet. 4:11. “ r m * .iohn 3-.12.1.3. t 1 Pet. 3:15. PREFACE. With this view of the subject, gathering strength from year to year,* the Author oj this work is decided against any compromise; and he ventures to stand forth, as vindicat¬ ing ^the divine inspiration of the Holy Scriptures.^ He wishes indeed to see far abler champions enter the lists against the Goliath of modern skepticism: but as most of those learned and eminent men, who take up the challenge, seem in some measure to compro¬ mise the main point, or to decline the discussion of it; he takes his sling and his stone, and says. “Who is this uncircumcised Philistine, that he should defy the armies of the living God'” By Hhe divine inspiration of the Scriptures.,'^ the author w'ould be understood to mean, ‘such a complete and immediate communication, by the Holy Spirit, to the minds of the ‘sacred writers, of those things which could not have been otherwise known; and such an '•effectual superintendency, as to those particulars, concerning which they might otherwise ‘obtain information; as sufficed absolutely to preserve them from every degree of error, ‘in all things, which could in the least affect any of the doctrines or precepts contained in ‘their writings, or mislead any person, who considered them as a divine and infallible ‘standard of truth and duty.’ Every sentence, in this view, must be considered as “the sure testimony of God,” in that sense in which it is proposed as truth. Facts occurred, and words were spoken, as to the import of them, and the instruction contained in them, exactly as they stand here recorded: but the morality of words and actions, recorded merely as spoken and done, must be judged of, by the doctrinal and preceptive parts of the same book.—On this ground, all difference or disparity between one and another of the sacred writers is wholly excluded: Moses, Samuel, David, and Isaiah; Paul, James, Peter, and John, are all supposed to speak, or write, “as they were moved by the Holy Ghost:” they are the voice, but the divine Spirit is every where the Speaker, They wrote indeed in such language, as their different talents, educations, habits, and associa¬ tions suggested, or rendered natural to them: but the Holy Spirit so entirely superin¬ tended them, when writing, as to exclude every improper expression, and to guide them to all those which best suited their several subjects: “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth:”! Many particulars, which philosophers, orators, or critics, think inaccurate, may consist with this complete inspiration: but every kind and degree of misrepresentation, as springing from personal, popular, or national prejudices or opinions, or as calculated to mislead the humble believer, or to sanction error, must be totally excluded. it will also appear, in the course of the work, that the few passages, (and they are but few, compared with the whole,) in which errors or interpolations have taken place, through the mistakes of transcribers, form no formidable difficulty, in thus regarding the Holy Scriptures. Nearly all such interpolations and errors may be detected and pointed out, by sober and well-informed critics, in this, as well as in other books: and if a few escape detection, it is because they do not so immediately affect the sense, as to make it evident to the most acute, penetrating, and accurate student, that they deviate from the style and sentiment of the writer, in whose works they are found. The author has indeed, to this present time, always decidedly rejected all emendations of the sacred text, which are adduced either on conjecture, or without adequate authori¬ ty: and even where the authority is respectable, he has chosen to abide by the present text, when there appeared no evident necessity, nor any very cogent reasons, for the con¬ trary: being aware, how far such alterations may, and often do, lead men from the Scriptures; and how directly they tend gradually to substitute another book in the place of the Bible. Yet it is proper to observe, that if all the various readings, for which any respectable authority can be given, were adopted; they would not alter either the stand¬ ard of truth, or the rule of duty, in one material point: but whither conjectural emenda¬ tions might lead, he cannot undertake to prognosticate. These things having been premised, he proceeds to state some of the leading reasons, which any intelligent man may assign, for believing the Scriptures, as we now have them, to be the infallible word of God. I. Great numbers of wise and good men, through many generations and in distant countries, have agreed in receiving the Bible as a divine revelation. Many of them have been distinguished and generally approved, for seriousness, erudition, penetration, and impartiality in judging of men and things. With much labor and patient investigation, they detected the impostures, by which their contemporaries were duped: yet the same assiduous examination confirmed them in believing the Bible to be “the Word of God;” and induced them, living and dying, to recommend it to all others, as the source of all true wisdom, hope, and consolation. In this view, even ‘the tradition of the church’ has great weight: for, whatever abuse has been made of the term, by such as generally were no part of the true church; yet it must be allowed to be a consideration of vast importance. * This part of the preface was written above thirty years ago; and the expression, here used, may be considered as the author’s present deliberate judgment. tlCor.2;13. 61 PREFACE. Ihiit the whole company of those who have “worshipped the living God in spirit and truth,” (including those who ventured and laid down their lives for conscience’ sake, and who were the most pious, holy, ;ind useful men in every age,) have unanimously concur red in handing down to us the Scriptures as a divine revelation, and have very little dif¬ fered about the books, which form that sacred deposit. And I cannot but suppose, that it a being of entire impartiality, of sound mind, and holy disposition, should be shewn the two companies, of those who have received, and of those who have rejected the Scrip¬ tures; and should compare the seriousness, learning, patient investigation of truth, solid judgment, holy lives, and composure in a dying hour, without unmanly terror or indecent levity, of the one company, with the character and conduct of the other; he would be induced to take up the Bible with profound veneration, and the strongest prepossession in its favor. II. The agreement of the sacred writers among themselves is another cogent argu¬ ment of their divine inspiration. Should an equal number of contemporaries, of the same country, education, habits, profession, natural disposition, and rank in life, and associating together as a distinct company, concur in writing a book on religious sub jects as large as the Bible, each furnishing his proportion, without comparing notes to¬ gether; the attentive reader, whose mind had been long inured to such studies, would be able to discover some diversity of opinion among them. But the writers of the Scrip¬ ture succeeded each other, during the term of fifteen hundred years: some of them were princes or priests, others shepherds or fishermen; their natural abilities, educa¬ tion, habits, and employments, were exceedingly dissimilar; they wrote laws, history, prophecy, odes, devotional exercises, proverbs, parables, doctrines, and controversy; and each man had his distinct department: yet they all exactly coincide in the exhibi¬ tion which they give us of the perfections, works, truths, and will of God; of the na¬ ture, situation, and obligations of man; of sin and salvation; of this world and the next; and in short of all things connected with our duty, safety, interest, and comfort, and in the whole of the religion inculcated by them. They all were evidently of the same judgment, aimed to establish the same principles, and applied them to the same practi¬ cal purpose. Apparent inconsistencies may indeed perplex the superficial reader; but they vanish after a more accurate and persevering investigation: nor could any charge of disagreement, among the sacred writers, ever be substantiated; for it can only be said, that they related the same facts with different circumstances, which are perfect¬ ly reconcileable; and that they gave instructions suited to the persons whom they ad¬ dressed, without systematically the harmony of them with other parts of divine truth. They did not write by concert, and they bestowed no pains to avoid the appear ance of inconsistency: yet the exact coincidence, which is perceived among them by the diligent student, is most astonishing, and cannot be accounted for on any rational principles, without admitting that they wrote “as they were moved by the Holy Ghost.”* t To this we may add, that the scriptural history accords, in a wonderful manner, with the most authentic records which remain, of the events, customs, and manners of the coun¬ tries and ages to which it stands related. The rise and fall of empires; the revolu¬ tions which have taken place in the world; and the grand outlines of* chronology, as mentioned or referred to in the scriptures, are coincident with those stated by the most approved ancient writers: whilst the palpable errors in these respects, detected in the apocryphal books,,constitute one most decisive reason for rejecting them as spurious. But the history of the Bible is of far greater antiquity, than any other records extant in the world: and it is remarkable that, in numerous instances, it shews the real origin of those absurd fables, which disgrace and obscure all other histories of those remote times; and this is no feeble proof, that it was derived from some surer source of informa¬ tion, than human tradition.J III. The miracles, by which the writers of the Scriptures confirmed their divine mission to their contemporaries, afford us also a most convincing proof in this matter. The narratives of these miracles may be clearly shewn to have been published, very soon after the time, and at the places, in which they were said to have been wrought in the most conspicuous manner, and before very great multitudes, enemies as well as friends. This constituted a public challenge to every man, to contradict or disprove them, if he could: yet this public challenge never called forth a single individual to deny that they were really performed; nor was an attempt of the kind ever made till long afterwards.— Can any man of common sense think, that Moses and Aaron could possibly have plead¬ ed the whole nation of Israel, that they had witnessed all the plagues of Egypt, passed through the Red Sea with the waters piled on each side of them, gathered the^ manna every morning for forty years together, and seen all the wonders recorded in their histo •2 Pet 1:21. t Mohammed, to fcrre present purposes, produced his Koran by a little at a time: this ofccasioned ah erident inconsUtcncy of on# part with another; concerning' which b# only said, that God had a right to change his laws as he saw good. I Preface to the Book of Genesis PREFACE. ry, had no such events taken place? If then, that generation could not be thus imposed on, when could the belief of these extraordinary transactions be palmed upon the nation? Surely, it would have been impossible in the next age, to persuade them, that their fathers had seen and experienced such wonderful things, when they had never before heard a single word about them; and when an appeal must have been made to them, that these were thing’s well known among them! What credit could have been obtained to such a forgery at any subsequent period? It would have been absolutely-necessary, in making the attempt, to persuade the people, that such traditions had always been current among them; that the memory of them had for ages been perpetuated, by days and ordinances observed in every succeeding age by all the nation; and that their whole civil and reli¬ gious establishment had thence originated: nay, that the very tenure, on which they held their estates was grounded on it! And could this have possibly been effected, if they all had known, that no such memorials and traditions had ever before been heard of among them? The same might be shewn concerning the other miracles recorded in Scripture, especially those of Christ and his apostles; and the sacrament of the Lord’s supper in re¬ membrance of his death, and the observance of the Lord’s day on the first day of the week, in commemoration of his resurrection, in all ages to this present time. If not insti¬ tuted at the time, immediatel}’’ succeeding the events on which they are grounded; at what subsequent period could they have been introduced, so as to persuade multitudes in very many nations, that they and their fathers, and fathers’ fathers had always observed them? So that it might be made evident, that the man, who denies that the miracles were actu¬ ally performed, must believe more wonderful things, without any evidence, than those are which he rejects, though established by unanswerable proof. To evince this, as to one most important instance, namely, the resurrection of Chiist, which, being once proved, undeniably establishes the divine original and authority of Christianity, let the reader consult the latter part of the note on John 20: 24 -29. On this subject, it may again be demanded. When could the belief of the resurrection of Christ, and the miracles wrought by his apostles and disciples in proof of it, have been obtruded on mankind, if they had never happened? Surely not in the age, when they were said to have been witnessed by hundreds of thousands, who were publicly challeng¬ ed to deny them if they could! certainly not in any subsequent age; for the origin of Christianity was expressly ascribed to them, and millions must have been persuaded, that they had alvva 3 '^s believed those things, of which they had never to that time so much as heard.* We may indeed venture to assert, that no past event was ever so fully proved as our Lord’s resurrection; and that it would not be half so preposterous to doubt wheth¬ er such a man as Julius Csesar ever existed, as it would be to question whether Jesus actually rose from the dead. What then do they mean, who oppose some trivial appar¬ ent variations, in the account given of this event by the four Evangelists, (which have repeatedly been shewn capable of an easy reconciliation,) to such an unparalleled com¬ plication of evidence that it did actually take place? IV. The prophecies contained in the sacred Scriptures, and fulfilling to this day, fully demonstrate that they are divinely inspired. These form a species of perpetual miracles, which challenge the investigation of men in every age; and which, though overlooked by the careless and prejudiced, cannot fail of producing conviction proportioned to the hum¬ ble and reverential attention paid to them. The prophecies of the Messiah which are found in almost all the books of the Old Testament, when compared with the exact ac¬ complishment of them, as recorded in the authentic writings of the Evangelists, abundant¬ ly prove them to have been written under the guidance of the Holy Spirit: while the existence of the Jews as a people differing from all others upon the face of the earth, and their regard to these writings, as the sacred oracles handed down from their progenitors, sufficiently vouch for their antiquity: though that admits of full and clear proof of another kind. According to the predictions of these books, Nineveh has been desolated;! Baby¬ lon swept with the besom of destruction;! Tyre become a place to dry nets in;|| Egypt the basest of the kingdoms, which has never since been able ^Ho exalt itself above the na- tions.”§ These, and many other events, fulfilling ancient prophecies, very many ages after they were delivered, can never be accounted for; except by allowing, that He, who sees the end from the beginning, thus revealed his secret purposes, that the accomplish¬ ment of them might prove the Scriptures to be his word of instruction to mankind. In like manner, there are evident predictions interwoven with the writings of almost every^writer of the New Testament, as a divine attestation to the doctrine contained in them. The destruction of Jerusalem, with all the circumstances predicted in the Evan¬ gelists; (the narrative of which may be seen in Josephus’s History of the Jewish wars;) the series of ages, during which that city has been “trodden down of the gentiles;”!! the * The Jews, at this day, do not deny, that the miracles recorded in the New Testament history were actually performed, but they absurdly ascribe them all to enchantment —See Anfwer to Rabbi Crooll, by the Author. fNah. 1; 2s 3; J I, 13 14; || Ez, 26; 4,5. {Ez. 29; 14,15. 8] 7 Luke 21: 24. PREFACE. long continued dispersion of the Jews, and the conversion of the nations to Christianity, the many antichristian corruptions of the gospel; the superstition, uncommanded austeri¬ ties, idolatry, spiritual tyranny, and persecution, of the Roman hierarchy; the division ot the empire into ten kingdoms; the concurrence of those who ruled those kingdoms during many ages, to support the usurpations of the church of Rome; and the existence of Chris¬ tianity to this day, amidst so many enemies, who have used every possible method to de¬ stroy it:—all these occurrences, when diligently compared with the predictions of the New Testament, do not come short of the fullest demonstration, of which the case will admit, that the books, which contain those predictions, are the unerring word of God. There are two further observations, on this subject, which seem of great importance. ]. The predictions of Scripture, if carefully examined, will be found to contain a pro¬ phetical history of the world, as to all the grand outlines, from the beginning to this pres¬ ent time; not to speak of such, as are yet unfulfilled. Who can deny, that the history of Abraham’s posterity; of Israel especially; of Judah and Joseph, the most renowned sons of Jacob; and of the Jews, in their present dispersions; and their preservation, as a dis¬ tinct people, “dwelling alone, and not reckoned among the nations,” might be clearly and particularly stated in the very words of prophecy?* Does not almost the whole of an¬ cient profane history, as distinguished from that contained in the sacred Scriptures; and also a large proportion of modern history, consist principally of the records of the four great empires, the Chaldean, the Medo-persian, the Grecian or Macedonian, and the Ro¬ man? And are not these predicted in the book of Daniel so exactly and particularly, as to give some plausibility to the objection, which is demonstrated to be unfounded, that they were written after the event?! But especially, “the testimony of Jesus is the spirit of prophecy.”J The changes which have taken place in the state of the world, in con¬ sequence of the birth of Jesus at Beth-lehem, and of his claim to be the Messiah, the Son of God, which has by some been virulently opposed, by others zealously supported, have been great, extensive, and durable beyond comparison with all other revolutions: but is there one particular, in all the history of Jesus, and of the subsequent establishment of Christianity, with all the opposition made to it, and the corruptions afterwards introduced, which is not expressly predicted in Scripture? And might not a narrative, in many instan¬ ces very circumstantial, of our Lord, from his birth to his death, be drawn up in the words of prophecy? 2. From the preceding consideration another arises, as inseparably connected with it. The prophecies of ScjSpture are not detached or insulated predictions, but constitute a grand system of previous information, as to the secret designs of Providence, extending from the earliest ages even to the consummation of all things; and accompanied b}-^ such distinct notations of order, place, and time, as may well be called the geography and the chronology of prophecy. Insomuch that any one, in any nge, who well understood the prophecies extant in his day, might have known what to expect, at the specified times, and in the specified countries. As one prediction received its accomplishment, others v/ere given, connecting prophecy with history;^ till the Revelation of St. John concluded the whole. Events have hitherto, in every age and nation, corresponded with these pre¬ dictions. This is well known to each individual, in exact proportion to the degree in which he becomes acquainted with Scripture and with historical records, and to the care and impariiality with which he compares the prophecies with those records. As it is the manifest and avowed plan of prophecy, to predict events, occurring in their own place and season to the end of the world; the circumstance of several prophecies being yet (unfulfilled, does not in the least deduct from the proof of the divine inspiration of the Scriptures, derived from this source: for on such a plan, some must remain unfulfilled, till the end shall come.—It may also be added, that, in respect of the state of the Jews, and in many other particulars, there is an evident preparation made for the accomplishment of all the prophecies, which yet remain to be fulfilled. Now, I ask, is there any thing in the least coincident with such a system of prediction, from age to age, in any other book in the world, except the Bible? And could so many and so extraordinary and improb¬ able events, through so many ages and nations, have occurred, in so undeniable a manner, as foretold in the Scriptures, had not the Omniscient God himself inspired the Scriptures? The grand outline of prophecy generally takes in all that space of time, which was in¬ cluded between the period when the prophet wrote and the end of the world; and as subordinate predictions, concerning Israel and the nations, and which form a kind of epi¬ sode to the main design, were fulfilled, other prophecies were delivered from age to age; till St. John closed the whole, in The Revelation.!! Can any reasonable man conceive that a design of this kind could ever have entered into the thoughts of an uninspired writer; that he could form the astonishing idea into a regular plan; and that during more than Notes, Gen. 12-.1—3 16;12. 49;8—12,22—26. Num. 23;9. Deut. 28;65—67. + Rev. 19:10. 5 Notes, Is. 41:26—29. 42:8,9. V^OL. I. 2 j- Notes, Dan. V.':38—45. 7:8 (1 Note, Is. 41:21—24. [9 PREFACE. fifteen hundred years, he should have successors, who entered fully into his views, and assisted in carrying them into effect? Or can it be conceived, that such a plan, however formed, could have been so executed, as to have even a plausible appearance of being successful? He, who can believe this, has no right to call those credulous, who receive the Bible as the word of God. V. The Bible alone, and such books as make it their basis, introduce the infinite God speaking in a manner worthy of himself, with simplicity, majesty^ and authority. His character, as there delineated, comprises all possible excellence without any intermix¬ ture; his laws and ordinances accord to his perfections; his works and dispensations exhibit them; and all his dealings with his creatures bear the stamp of infinite wisdom, power, justice, purity, truth, g'oodness, and mercy, harmoniously displayed. The description given in the sacred oracles, of the state of the world and of human nature, widely differs from our previous ideas of them; yet facts on full investigation unanswerably prove it to be exactly true. The records of every nation, the events of every age, and the history of every individual, most entirely confute the self-flattery of man in this respect; and prove that the writers of the Bible knew the human character immensely better, than any philosopher, ancient or modern, ever did. Their account teaches us what men are actually doing, and what may be expected from them: while all, who form a different es¬ timate of human nature, find their principles inapplicable to facts; their theories incapa¬ ble of being reduced to practice; and their expectations strangely disappointed. The Bible, well understood, enables us to account for those events, which have appeared inex¬ plicable to men in every age: and the more carefully any one watches and scrutinizes all the motives, imaginations, and desires of his own heart, during a length of time; the more manifest will it appear to him, that the Scriptures give a far more just account of his dis¬ position and character, than he himself could have done. In short, man is such a being, and the world is in such a state, as the Scriptures have described: yet multiplied facts, constant observation, and reiterated experience, are insufficient to convince us of it, till we first learn it from the Bible; and then comparing all which passes within us, and around us, with what we there read, we become more and more acquainted with our o\vn hearts, and established in the belief of the divine original of this most wonderful book. To this we may add, as a most convincing internal proof that the Bible is the word of God, who “knoweth what is in man;” that it is exactly suited to our real state, cliaracter, and wants; and proposes an adequate remedy, or supply, to all of them; which in propor¬ tion as self-knowledge increases, we see more and more. Wliile others, through ignorance and self-flattery, cannot perceive that its proposals and promises suit their case, the experienced Christian is deeply convinced, that he wants all that is thus proposed and promised, to render him happy, and that he wmnts nothing more. The mysteries contained in Scripture rather confirm than invalidate this conclu-^ion: for a book, claiming to be a revelation from God and yet devoid of mystery, would, by this very circumstance, confute itself Incomprehensibility is inseparable from God and from all his works, even the most inconsiderable; such as, for instance, the growth of a blade of grass. The mysteries of the Scriptures are sublime, interesting, and useful; they display the divine perfections; lay a foundation for our hope; and inculcate humility, rev¬ erence, love, anti gratitude. What is incomprehensible must be mysterious: but it may be Intellig'ible as far as it is revealed; and though it be connected with things above our reason, it may imply nothing contrary to it. So that, in all respects, the contents of the Bible are suited to convince the serious inquirer, that it is ‘The wmrd of God.’ VI. The tendency of the Scripture constitutes another unanswerable proof Did all men believe and obey the Bible, as a divine revelation; let us seriously inquire, to what tenor of conduct it would lead them, and what would be the effect on society? Surely if repent¬ ance, and renunciation of all vice and immorality, when combined with the spiritual worship of God in his ordinances; fiith in his mercy and truth, through the mediation of his Son; and all the fruits of the Holy Spirit, as visible in the life of every true believer, were universal, or even general, they would form the bulk of mankind to such charac¬ ters, and w'ould produce such effects, as the world has never yet witnessed. Men would then habitually and uniformly do justice, speak truth, shew mercy, exercise mutual for¬ giveness, follow after peace, bri-lle their appetites and passions, and lead sober, right¬ eous, and godly lives. Murders, wars, slavery, cruel oppressions, rapine and fraud, and unrestrained licentiousness, wmuld no more desolate the world, or fill it with misery; and hitter contentions would no more destroy domestic comfort: but righteousness, goodness, and truth, would bless the earth w'ith a felicity exceeding all our present conception*^. This IS, no doubt, the direct tendency of the scriptural doctrines, precepts, motives, and promises: nothing is wanting to remedy the state of the world, and to fit men for the wor¬ ship and felicity of heaven, but to believe and obey the Scriptures. And if many enor¬ mous crimes have been committed, under color of zeal for Christianity; it only proves the depravity of man’s heart: for the Scripture, soberly understood, most expressly for- r^REFACE. Dids such practices; and men do not act in this shameful manner because thej duly reo-ard the Bible, but because they will not believe and obey it. The tendency of these principles is exhibited in the characters delineated in (he sacred writings; while the consistency between the doctrines and precepts of Scri{)ture, and the actions of men recorded in it, implies another argument of its divine original. The con¬ duct of ungodly men, as there related, entirely accords to the abstract account given of human nature: and it appears, that believers conducted themselves exactly in that man¬ ner, which the principles of the Bible might have led us to expect. They had naturally like passions with other men; but these were habitually restrained and regulated by the fear and love of God, and by other holy affections. Their general behavior wais good, but not perfect; and sometimes their natural proneness to evil broke out, and made way for bitter repentance and deeper humiliation: so that they appear constantly to have per- ccr Scriptures^ unto their own destruction.”!] If therefore, our Lord’s own words authenti¬ cate the writings of the other apostles as a divine revelation; Peter, who in some resi)ects might be called the chief of the apostles, authenticates by divine inspiration the writings of his beloved brother Paul. Finally, the only portion of Scripture, of which our Lord can in any sense be called the Writer, is that which contains the epistles to the seven churches in Asia, which he dictat¬ ed to the apostle John as his amanuensis. All his discourses (as well as his miracles, and the events of his life, death, resurrection, and ascension,) were written, not by himself, but by the evangelists, two of whom were not apostles. What greater assurance then have we, that they recorded faithfully his words, than that the apostles faithfully deliv¬ ered his doctrine to mankind? If the evangelists were not inspired in recording his words, we are not infallibly sure, that he spoke what they ascribe to him; and why should we allow the divine inspiration of his historians, in recording his words; and yet doubt the divine inspiration of his apostles, in communicating his doctrine to the church and to the world? This opinion therefore is, in fact, both hostile to the whole of the sacred oracles, and at variance with itself. The consequences of our present conduct, according to the Scriptures, are so immense, that if there were only a bare possibility that these were divine truth, it would be mad¬ ness to run the risk of rejecting them, for the sake of gaining the whole world. What then shall we think of those who having such unanswerable demonstrations of their being the word of God, that they cannot reasonably doubt of it for a moment, yet disobey the commands, and neglect the salvation, revealed in them, for the veriest trifle which can be proposed! Especially, as it ma}^ be shewn, that, (besides the eternal consequences,) the Arm belief of the Scriptures, and the conscientious obedience which true faith always produces, will render a man far happier in this present life, even amidst trials and self- denying services, than any other man can be made, by all the pomp, pleasure, w'ealth, power, and honor, which the world can bestow on him. If these arguments, which certainly contain a complete moral demonstration of the divine inspiration of the Holy Scriptures, excite in any reader a greater attention to the sacred volume, and dispose him to read it with more strict impartiality, and larger expec¬ tations of improvement; if they induce any one, who has not hitherto turned his atten¬ tion to the subject, to examine it carefully for himself; if they obviate the unhappjr prej¬ udices, or confirm the wavering faith, of one individual; if they stir up any one to seek i Not.', F:j.h. 2:19—22. |1 Note, 2 Pet. 3:14- 16.^ ^ ^ * Notes, Matt. 23.18—20. Mark 17;1S, 16. t Note, John 17:20,21. VoL. 1. 3 V I’KEFACE. and wait for “the witness in himself;” the Author’s object, in prefixing them to this pub licntion, will be thus far attained. We must next proceed to consider the nature of a divine revelation, and the reception to which it is entitled.—Knowledge, in different degrees, may be acquired by us in vari¬ ous ways. We know some things by intuition, or the testimony of our senses; and other things by demonstration, or undeniably conclusive arguments. Many things, which do not admit cf this kind of proof, may be shewn to be probable,, in so great a degree that it would be absurd to doubt of them, and madness not to regulate our conduct according to them. A very small proportion of men’s actions are directed by intuitive knowledge, by demonstration, or even by the higher degrees of probabilit 3 ^ A moderate degree of probability is generally sufficient to excite them to activity, and to direct their conduct. Testimony, especially, influences by far the greatest part of human actions; and forms the main spring of men’s vigorous, self-denying exertions, their daring attempts, and their persevering labors. By crediting the assertions, and relying on the engagements, express or implied, of one another, all the grand concerns of nations are conducted; causes, in which life and death are involved, receive their final determination; and commerce, in all its branches, is directed and influenced: and the same regard to testimony, and confi¬ dence in our fellow-creatures, is inseparable from the most ordinary affairs of human life. Now, “if the testimony of man be great, the testimony of God is greater,”* infinitely greater. Indeed his testimony, when fully ascertained, is the highest possible degree of demonstration: and when the Bible is proved, by adequate evidence, to be “the testimony of God,” the information contained in it is sure, far beyond all other information, from whatever quarter or in whatever manner it is obtained.—The judge and the jury in court the merchant on the exchange, the commander of a fleet or army, the minister of state in council, (not to mention cases of subordinate importance,) are fully aware, that no tes timony or information can be useful to direct their conduct, in their respective concerns except it be credited. To appreciate its credibility and its import,, is the first considera tion; and the next, W’hen it is believed and understood, should be to form the plan of con duct according to it. Thus almost all human actions, and those especially of the great est importance, are performed and regulated hj faith., by that same principle, which is the main spring of human activity, in the great concerns of religion: with this sole ditfer ence, that belief of human testimony, and reliance on human faithfulness to promises and engagements, by word or on paper, and in very many cases, as in that of physicians, law yers, and even those w'ho prepare our food, by what is regarded as a professional engage ment, influence men in their secular concerns; the belief of God’s testimony, and reii ance on his faithfulness to his promises, as written in the Scriptures, influence Christian's in their spiritual and eternal concerns.—These things are obvious: but they are seldom duly considered, in this connexion. The Bible is the “testimony of God” to truths and facts, many of which are not other¬ wise discoverable; or not with sufficient clearness and certainty, to become principles of our h:jjbitual conduct. Things past, future, and invisible; truths most important, sublime, and mysterious, are thus brought to our knowledge, attested by him, who cannot niistake, who cannot deceive. But faith is the only exercise of our rational faculties, the only operation of the human mind, by which we can avail ourselves of this information. Faith, receiving and appropriating the testimony of God, is to reason, not unlike what the telescope is to the eye of the astronomer; who by it discerns objects invisible to all others; and sees, clearly and distinctly, those things, which to others appear obscure and confused. Reason, thus appropriating, by faith, the information communicated by reve¬ lation from the “only wise God,” adds immensely to her former scanty stock of knowl¬ edge; possessing at the same time certainty instead of conjecture: and thus, in the posture of a humble disciple, she receives that instruction, wdiich must be for ever withheld from her, while she proudly affects to be the teacher. Thus, even the most illiterate of man¬ kind, believing and becoming more and more acquainted with the sacred oracles, acquire a knowledge in the things of God and religion, far more certain and useful, than ever was possessed by the wisest and most learned unbeliever in the same manner as the bosom friend or confidential counsellor of the prince, who is informed of his real purposes and designs, exceeds in practical knowledge of state-affairs the most sagacious speculating politician; w’ho merely supposes that those things have been done, or w ill be done, which he thinks ought to be done, or in some way conjectures to be most probable. When, relying on the veracity of God, we receive the Scriptures, as in every proposi¬ tion infallibly true; the whole of the instruction contained in them becomes our own, and we may consider them as a mine of precious ore, which will more and more enrich us, in proportion to our diligence in exploring them, and, so to speak, in wmrking the mine. But this faith differs widely from the mere assent of the understanding to any proposi 13 ] ♦ Note, 1 John 5:9,10. rilEFAC^K. tion, without respect to its importance, and to our own concern in it. Noah, for instance, was informed, that the deluge would come; anisting them to understand the things contained in them, and in animating them to a correspondent tenor of conduct. The bare reading ofthe Scriptures, no doubt, is frequently blessed to the souls of men, in making them “wise unto salvation;” and feiv more egregious absurdities have by Antichrist been palmed upon mankind; than the persuasion, that unlearned men Avill learn heresy from the Scriptures, if put into their hand ‘without note or comment,’ or Avilhout * Prefcfce to the Book of.Job. f Notes. Lev. 1:5—9. 16:11.—14. PREFACE. some ^guarcl’ to counteract the danger: yet commonly ‘^faith comes by hearing, and hearing by the word of God.” This is his appointed ordinance; and general^ if not universal., experience and observation shew, that vital religion has uniformly prospered, in almost exact proportion to the measure, in which the word ol God., unadulterated nnd unmutilated., has been earnestly and publicly preached, by those persons, whose disinterested labors and holy lives have “adorned the doctrine of God our Savior,” which they testified. But though oral preaching is the grand means of promoting true religion; written preaching, (if I may be allowed the expression,) has been rendered exceedingly useful. A large proportion indeed of the Scriptures themselves, were occasional epistles or mes¬ sages, sent to those, whom the writers could not address by preaching; and many pious and eminent men, who died long since, still speak to us with great effect, by the books which they left behind them.—Provided, what is written is truly scriptural., the multiplication of religious books is not more justly a cause of complaint, than the increase of faithful minis¬ ters; and false or superficial religion is, at least, as likely to be disseminated from the pulpit, as from the press. No method of conveying truth seems more advantageous, than that of plain expository lectures on Scripture, with animated addresses to (he heart and conscience. Now if this be allowedly true in respect of preaching, it cannot be far otherwise in respect of writing. When the word of God is kept in sight, and the hearer or reader perceives, that he is not amused with ingenious fancies or speculations, but instructed in the true meaning and import of the sacred oracles; an authority over his conscience may be exercised, be3'ond what can in any other way be obtained. I would not be understood, to depreciate critical comments of the Scripture; these have an important use: yei practical expositions are more directly suited to edification. Indeed expositions of every kind may be perverted to bad purposes, by such persons as “wrest the Scriptures themselves to their own destruction:” but the pious, diligent, and impartial conimentator is no more to be blamed for this, than the labor of the husbandman is to be considered as the cause of the intemperate use, which men make of the productions of the earth. Indeed, if expositions, really and fully explaining the Scriptures, and not attempting to exalt human authority, learning, genius, tradition, reasoning, or conjecture, above the “sure testimony” and authoritative law of God; if such expositions were multi¬ plied ten-fold, there would be no redundance: unless some one had exhausted the subject, which in fact is inexhaustible; and unless this one comment was in every person’s hands, and read by all. But as it is impossible, that all men should hear the same preacher; so •it is in the highest degree improbable, that all men should read the same book. The formation of men’s miiuB, and their habits of thinking, are so various, that ministers of different endowments, who take diverse methods of delivering and enforcing the same truths, advantageously engage the attention of distinct descriptions of hearers. In like manner, some are suited with the style, method, and peculiarity of one writer; while others are more pleased and profited by another, whose peculiarity is very different. Every man likewise has his connexions. Some will read, with candor and attention, what he writes; who have not so favorable a disposition towards others, who may be even of superior excellence.—Thus some read one man’s books, and some another’s; and a few have leisure and inclination to read and profit by many of tbern: and so knowledge is dispersed, and it may reasonably be hoped that good is done. There are indeed a considerable number of persons, who avowedly disparage all com¬ mentators and their labors, and profess to read the Scriptures alone. But if knowledge, in a variety of things, be useful, (not to say absolutely needful,) in order to understand the Scriptures, and to make the best application of them to practical purposes: and if these persons have not that knowledge, and despise the labors of those who have; it is not likely that they should make much proficiency, even in understanding the book to which they exclusively confine themselves. And surel}^, a man, who has dailj", and for a long course of years been traversing an intricate path through a forest, may, without arro¬ gance, propose to give some useful directions and cautions, to those who are beginning to explore the same path. Nor would it savor either of wisdom or humility, if such persons should contemptuously refuse to avail themselves of the experience and observa¬ tion of him, who had long traced and retraced the way; and determine to proceed on their journey, without a guide, or a chart of the road. A man’s main object indeed should be, to approve himself to God and to his own con¬ science, as to his motives and intentions in any undertaking: yet, when so many comments on the Scriptures are already extant; the bold undertaking of adding one more to them, may seem to require an apology. The preceding observations may properly introduce that of the Author. Experiencing the benefit and comfort, arising from that measure of acquaintance with the sacred oracles, with which he has been favored; he longs that, were it possible, all others should enjoy the same felicity; and he would contribute, according to his ability, to promote so desirable an object. PREFACE. ft is in no degree the design of this publication, to detract from the merit of former commentators, or to intimate that any thing will here be added, which has never before been advanced: but the Author having, for many years, made the Bible his daily and principal study; and having bestowed great pains to satisfy his own mind, as to the mean¬ ing of most parts of Scripture, and the practical use which should be made of them; and supposing also that his talent chiefly lies, in speaking plainly and intelligibly to persons of ordinary capacity and information; he adopts this method of communicating his views o. divine truth, in connexion with the Scriptures themselves, from which he has deduced them. Some comments are far too learned for common people, and some too voluminous: while others are too compendious, to admit either any adequate explanation or application of the several subjects, which fall under consideration. Some are in very few hands, and not likely to be more generally read; and others, however excellent, are to numbers antiquated, through that fastidiousness, which disrelishes the style and manner of former and perhaps better times. Were the present attempt therefore made almost entirely upon the plan of former expositions, it would not, if duly executed, be foimd supernu¬ merary. But, in arranging old truths, the Author purposes to adopt something of a new method. Not indeed entirely new: for Brown’s self-interpreting Bible suggested the idea; and the improvements in Doddridge’s family-expositor of the New Testament, were pro¬ posed, as,m some respects^ models for imitation. He has often remarked, that some persons so confine their interpretation of Scripture, to its meaning and use, with respect of those who were immediately addressed; as to leave the reader in doubt, whether he is at ail concerned in it, or can derive any instruction from it: while others, so immediately and abruptly apply to the persons whom they address, the passages which they undertake to explain and enforce; without inquiring whether they be, in character and situation, similni to those, whom the prophets and apostles taught, warned, or encouraged; that theii instructions seem rather more like an immediate revelation from God, than the explana¬ tion and practical improvement of a revelation given many ages ago. As this must be unsatisfactory to men of reflection, and as it is frequently connected with inattention to the primary meaning of the passage, (if it be not a fanciful misinterpretation of it;) many are ready to conclude, that the Scriptures have no precise meaning In themselves, but may be modelled almost to any thing, by men of lively imaginations and superior ingenuity It therefore occurred to the Author, that one remedy of these evils, (if not the best reme¬ dy,) would be, to keep the two parts distinct: and first to explain in the notes, the primary meaning, as addressed to the writer’s contemporaries; and then, in practical observations, to shew what we may learn from each passage, allowing for all difference in circumstances, and in every other respect. It is indeed far more easy to form a plan of this kind, than duly to execute it; but this has been the purpose of the present attempt: and if some abler hand should, either in any portion of the sacred volume, or on the whole, more complete¬ ly realize the idea; he cannot but think, it would be found the best method of expounding Scripture. The applications of each chapter are entitled Practical Observations; not as excluding doctrine and experience, but as referring the whole to the practical effect on the heart and life. The reader must therefore ex[)ect, that the main object of the ex[)o- sition is to lead him to the true meaning of the sacred Scriptures, his own concern in then;, and the proper use which he ought to make of them to his edification, and that of others connected with him; without any attempt of the Author, to give him information on a variety of subjects, at most only collaterally connected with the right understanding and use of the Scripture. When the Author published the first edition of this work; he proposed almost entirely to comment on the translation, without calling the reader’s attention to the original lan¬ guages: but during a course of thirty years, in which he has been almost constantly employed in this work, or in studies relative to it; he has turned a considerable share of his attention to those languages; and has vent\ired to deviate from his first design. He hopes, however, that he has done this with caution and diilidence; and in very few instan¬ ces, in that measure, which can perplex the unlearned reader, or interrupt his progres>, or interfere with his edification. He has neither learning, nor leisure, nor inclination, to engage in merely critical discussions; and he has not gone into any investigations, concern¬ ing even chronology, history, or similar subjects, further than he thought subservient to the main design of the work.—The contents of each chapter are chiefly intended to assist the reader, in finding any subject which he wishes to consider. Upon the whole, to store the understanding with the knowledge of divine truth, to awaken and direct the conscience, to affect and improve the heart, to promote the comfort and fruitfulness of true Christians, and to assist young students in divinity, in acquiring those endowments, which may qualify thorn for future usefulness, are the leading objects which the Author had in view', and which he hopes he has never lost sight of, from his first engaging in this work to the present day. He has therefore purposely avoided sharp 24 ] PREFACE. and eager controversy, and studied exactness and consistency; choosing rather to follow tlie leadings of Scripture, than to press it into the service of a pre-established system; and preferring the satisfaction of promoting the edification of persons, who differ in some things from each other, to the reputation of being exclusively the approved expositor ot any party. Whatever acceptance this work may find from man, the Author hopes to be satisfied with the testimony of his own conscience, and at length to meet the gracious approbation of his Savior and Judge: and he would conclude with entreating the reader, to join with him in praise and thanksgiving to God, who has spared and enabled him to bring this work to a conclusion and to superintend so many editions of it; and in prayers, that he would pardon all that he has seen sinful in the writer, and prevent the bad effect of whatever may be erroneous in the publication; and also render what is true and right abundantly useful, by his special grace and blessing. To Him, Father, Son, and Holy Spirit, the God of our Salvation, be everlasting praise and glory. Amen. POSTSCRIPT. As the Marginal References formed no part of the original plan of this publication, but have, with very great labor, been added to the subsequent editions; it may be proper here to state some particulars respecting them. They are arranged according to the following method:—Colons are used to separate figures re- tcrring to chapters, from those referring to verses, as Gen. 17:14. refers to the fourteenth verse of the seventeenth chapter of Genesis. Sometimes chapters are referred to, without referring to particular verses, as Lev. 3: 24: 26: refers to the third, twenty-fourth, and twenty-sixth chapters of Leviticus. Commas are used to separate figures referring to verses, from each other, as Josh. tJ:2,4,26,28. refers to the second, fourth, twenty-sixth, and twenty-eighth verses of the eighth ciuijjter of Joshua. When a figure is found directly after the letter, which marks a new set ot references, and not followed by a colon, it points to a verse in the same chapter; but when follow- e 1 by a colon, it refers to a chapter in the same book; and afterwards, the references are made in the order of the books as they stand in the Bible. For example, the reference r to Gen. 31:28. stands thus:—r 55. 29:13. Ex. 4:27. Ruth 1:9,14., &c. Here 55. refers to the 55th'verse of the thirty-first chapter of Genesis; and 29:13. to Gen. 29:13. and so on in regular order. This method is invariably adhered to; and it has so many advantages, as abundantly to compensate any sup¬ posed disadvantages. Especially, it relieves the reader from perplexity", and prevents confusion by a regular arrangement: and it so greatly saves room, that more references may be adduced in a column very little crowded, than could on any other plan, by very much under-running. In pursuance of this plan, no more letters are used for marking any book, than are necessary clearly to distinguish it from all others: and as the prophecy of Ezekiel is referred to so much more fre¬ quently, than the book of Ezra; the letters Ez. mark the former, and the latter is printed at full length. A little habit will render this easy and familiar to the reader. The Author has availed himself of the pious labors of his predecessors, in selecting Marginal References; especially of the later Editions of the Oxford Bible in Quarto, of Mr. Browne’s Bi¬ ble, and Mr. Canne’s; yet he has by no means taken their references as such: on the contrary he has omitted many, (especially of the two latter,) which did not appear to bear on the subject, oi to elucidate it; in numerous instances the references are entirely original, and in almost all many are so.—The degree of labor and attention, which has been used to render the printing of the references correct, cannot easily be conceived: yet probably some errors still remain. In some of the original references, the Author’s idea may not at once be perceived by the read¬ er: but, if the several places referred to be consulted, it will generally appear. Pie has some¬ times proceeded by way of contrasty that the reader, by comparing the opposite characters or con¬ duct of the persons mentioned, may more clearly perceive the excellency or evil of the case in question: or by comparing the different language of Scripture, used on the same subject, he may more readily see the true interpretation, especially on controverted subjects; or at least be better enabled to judge for himself.—The meaning of scriptural phrases may also be often fixed, by com¬ paring the several places where they are used. This is the intent of many sets of references; udiile others refer to the doctrine or promise inculcated in the passage, and tend to establish a scriptural interpretation. Where several sets of references are adduced on one verse, they are generally of the former kind.—Some pains have likewise been taken, even on those parts of Scripture which chiefly consist of names, to point out other passages, in which the same persons or places are mentioned; and to mark the difference in spelling the same name, or the different names for the same person or place which occur in different parts, and the different places and persons called by the same name. Sometimes the unlearned reader is perplexed or misled by these variations; and this part of the references often contains all, which even the most learned know upon the subject, especially in the genealogies. It is a great discouragement, in the laborious task of collecting marginal references, that it may be feared, but few, in comparison, will take the pains to consult them: indeed many persons may not have leisure to do it, in every part, or fully. But though the Author had, for many years, previously studied the Scriptures as his one grand business; he can truly aver, that the insight which he has thus obtained into many parts, which before he had not so carefully noted, is so great, as abundantly to repay his labor, and to convince him, that, along with other means, (for none should be recommended exclusively,) consulting well selected marginal references forms one of VoL. I 4 [25 PREFACE. the best helps for fixing- the word of God in the memory, leading the mind to a just interpretation of it, and in many cases rendering it most affecting to the heart. It tends powerfully to counter¬ act all skeptical doubts, when every part of Scripture is thus found, (like the stones in an arch,) to support and receive support from the rest, and to constitute one grand whole; the divine inspi¬ ration of which is proved by every prophecy or miracle, and all kinds of internal and external evidence. It serves also to satisfy the mind, as to the meaning of dispjited passages, when one sense is found manifestly to accord with the rest of the sacred word, and other interpretations evidently run contrary to them. And in many cases the Author has found a kind of delightful surprise at striking coincidences, which he had not before at all noticed. To those, who desire to study the Scriptures, accurately and deeply; (especially to young men, either intended for the sacred ministry, or newly engaged in it;) he would very earnestly recom¬ mend to set apart an hour, or half an hour, every day, when it can be done; and regularly to go through the Scriptures, carefully consulting all the references.—When it is considered, that the Author has for eight or nine years, spent at least thrice as much time each day in arranging them; this will not appear unreasonable to those who favor his attempts: and he has no doubt, that it will eventually be found amply to repay their labor. He would also advise those, who only occasionally consult the references, to examine all refer¬ red to under any one letter: for very frequently, those from the Old Testament are principally adduced, to make way for some still more pertinent in the New; to shew the coincidence of both Testaments; and to point out similar language concerning Jehovah in the one, and Jesus in the other; and in various wavs to prove, that the same doctrine pervades the whole. ADVERTISEMENT TO THE LONDON STEREOTYPE EDITION. The following is a brief account of the principal points in which the present edition differs from the preceding. 1. In the first place, it is in stereotype. To this laborious and expensive process it was submitted under the conviction, (which has proved too well founded,) that it was the last which the revered Author would be able to superintend. From the great pains also, with which it was determined that the revision in every part should be conducted, it was anticipated that this edition might de¬ serve, by its accuracy., the distinction thus conferred upon it, of being rendered permanent and nearly unalterable. And though, in the course of so long a work, it is scarcely possible but that some errors should have escaped detection, it is confidently hoped, that, upon the whole, this ex¬ pectation has been realized.—It may be added, that should any mistakes be discovered of sufficient consequence to require it, the plates are not so unalterable as to render the correttion impracti cable. 2. As Bishop Horsley some time since pointed out in the substitution of^Hhy doctrine’^ for ^Hhe doctrine,” 1 Tim. 4:16. and as has been subsequently shewn concerning the change of the stop, from a full point to a colon or semicolon, at the close of the verse, Heb. 13:7. sundry small varia¬ tions have, during the lapse of two centuries, crept into our common Bibles. Hence considerable pains have been taken, by the collation of different editions, to exhibit an accurate copy of the sacred text according to the authorized version, 3. Not only have the Marginal References throughout been revised with the utmost care, but it will be found that the Author has inserted, in the Notes and Practical Observations, frequent references to other parts of his Commentary. To this improvement he attached considerable im¬ portance: and its value will, no doubt, be felt by those readers, who may bestow sufficient pains upon the subject to enter into his design.—The student may be advantageously referred to the Book of Proverbs for a specimen of this addition to the work. 4. But the most important improvement, which it has received, consists in the copious critical remarks which have been introduced. Many of these occur in the Old Testament, in all which the original words, in Hebrew characters, pointed, have been substituted for the English letters, by which they had been before expressed, wherever any thing of the kind occurred. In the New Testament these remarks are numerous. Here also new authorities are adduced in support of the criticisms which had been previously made, particularly from Schleusner, to whose valuable Lex¬ icon of the Greek Testament the Author was indebted for much assistance.—The critical re¬ marks, it is also to be observed, are now uniformly carried to the end of the note, instead of being interspersed in the body of it. 5. It must be matter of great thankfulness to those who rightly apfpreciate the Author’s inde¬ fatigable labors, that the full energy of his mind was continued almost to the last hour of his life; and that he was enabled to complete his revision as far as the end of 2 Timothy 3:2. Several al¬ terations indeed will be found, and some of them of considerable importance, in parts posterior to the verse just named. These, however, have not been made without authority; but are taken, ac¬ cording to the Author’s directions, from a copy of the last edition, which he read over soon after its publication, making such corrections as occurred.—The critical remarks also, contained in the former edition, have been, to the close, arranged, as nearly as possible, according to the plan adopted in the preceding parts of the work. In consequence of the additions which have been made in almost every part, and tie necessity which existed of reducing the size of the over-loaded pages to the proper dimensions, the bulk, as well as the intrinsic value of the work, will be found to have been considerably increased; which, in connexion with other circumstances, has rendered some advance of the price unavoidable. March 22, 1822. i’6] INTRODUCTION TO THE OLD TESTAMENT, AND TO THE BOOKS OF MOSES. It does not appear, that the distinction of the two parts of the sacred Scripture by the appella¬ tions of the Old Testament and the New Testament, is of divine authority; thoug-hitis of very an¬ cient use in the Christian Church. The orig-inal word, both in the Hebrew, and in the Greek, rendered Testament^ in this connexion, is more g-enerally rendered Covenant^ and perhaps oug-ht always to be so.* It refers to the condescending- manner, in which it has pleased God to deal with men, by covenant transactions and eng-ag-ements; and not merely by commands and sanctions. The covenant of works^ as distinguished from the covenant of grace^ does not seem to be intended by “the Old Testament:” for the covenant of grace and mercy was introduced, immediately after the fall of Adam, by the promise that “the Seed of the woman should bruise the serpent’s head:” the hopes of believers in every age have arisen from that source alone: and all unbelievers, even under the Christian Dispensation, remain under the condemnation of that covenant, which Adam transgressed; the terms of which are simply, ‘Do this and live; transgress and die.’—But of the covenant of mercy and grace, there have been, so to speak, several editions; yet that which Christianity has made known to mankind, is by far the most full, clear, and enlarged. Above four hundred years after God had established his covenant with Abraham, as ‘the father of the ‘faithful,’ (which the apostle refers to, as the same in substance, as that made with Christians under the gospel,!) it pleased him to make a covenant with Israel, as a nation, at mo-unt Sinai. The Mo- saical dispensation, and the writings of the prophets, chiefly related to that period, during which this national covenant was in force; and the prophets themselves speak of the change, which would take place in the days of the Messiah, as “a new covenant,” distinguishing it from that which was made with Israel when brought out of Egypt. Tliis, St. Paul sa 3 s, “waxed old and was read}" to vanish away.”|—At the opening the Christian dispensation, these predictions were fulfil¬ led: and as the writings of the apostles and evangelists relate principally to the dealings of God with his church, in the dajs of the Messiah, the “Mediator of the new covenant;” this part of the sacred volume has received the appellation of ‘the New Testament,’ or JV'etc Covenant; and that part which was published before his coming, is called the Old Testament, or Covenant.—Thus they are distinguished from, but are bj? no means opyosed to, eacli other. The same discoveries of the glorious God, and the same views of true religion, pervade both. They reciprocally establish tlie authoritj" and illustrate the meaning of each other; and even those parts of the Mosaic Law, which we are not now required to obey as commands, are replete with important instruction.—In short, the whole is the unerring Word of God. The Preface to each of the books of Moses, with which the sacred Volume opens, renders it su¬ perfluous to add much in this place respecting them collectively. They are generally in the New Testament, as well as in uninspired writers, called “the Law;” as distinguished from the other parts of the Old Testament. Yet a great proportion of them is historical; thej’ contain several most extraordinary prophecies;|| and some devotional compositions, exquisitely sublime and beau¬ tiful.§ If the single book of Job be excepted, (and concerning it there are different opinions.^]) the books of Moses are, beyond comparison, the most ancient writings extant; and certainly by far the most ancient authentic records. Immediate revelation alone could make known to the writer, or to those from whom he had his information, very many of those events which he records: and on this account, the Authorof this publication is at least doubtful, whether the endeavors, which many persons have used, to shew how, by tradition or other similar means, Moses might receive the knowledge of the facts which he narrates, are of salutary tendency. For instance, Adam could not know the particulars of the creation of the world, or of his own creation, except by immediate revelation. Adam might indeed make these things known to Methusaleh, Methusaleh to Shem, fShem to Isaac, Isaac to Levi, or Amram, and Amram to Moses: I am not sure, that the chain might not be made shorter, by a link or two. But does it strengthen, or does it not rather greatly loeak- en, the proof, or rather the impression, of the divine original of the Mosaic History; to suppose that it was derived from traditional revelation, handed down from father to son, through a few genera¬ tions; rather than from a revelation made directly from God to Moses.^ Nothing is convey ed down by oral tradition, without alteration and deviation: Moses informs us, that “God spake with him face to face:” the prophecies extant in his books, compared with their accomplishment during three thou¬ sand years, as fully confirm his testimony to us, as his miracles did to his contemporaries: and the simplest as well as the most ancient method of stating the case, is the most rational. Whatever he might have known or collected otherwise, he wrote under the infallible superintendency of the Holy Spirit, or by immediate divine inspiration. * Note, Heb. 9:16—17. t Notes, Gal. 3:15—29. ;; Notes, Ex. 19:5. Jer. 31:3t—34. Hel?. 8<7 13 II IMotes, Geo. 9:24—27. I2;l—3. 16:12. 27:27—29. 49:8—12. Num. 24:17—24. Deut. 4:25—28. 28:15—68. 6 Notes FA 161—21. Dent. 32:1—43. Preface to Book of Job. (27 THE FIRST BOOK OF MOSES, CALLED GENESIS. The original Hebrew distinguishes this Book merely by the first word of it, viz. or In the beginning: but the Greek translation, called the Septuagint, names it Genesis, The Beginning, or Original; that is of the world .—The sacred historian first records the creation of the heaven and the earth, the formation of Adam and Eve after the image of God, and the insti¬ tution of marriage. He then relates how “sin entered into the world, and death by sin;.” and how the first promise of a Kedeemer was given to our fallen progenitors.r-^He next illustrates the effects of the fall; which were manifested in the conduct of Cain, who murdered righteous Abel his brother, and in the general and almost universal prevalence of wickedness; and he likewise illustrates the power of divine grace in the examples of Abel, Enoch, and Noah.—A few hints are dropt concerning some of Cain’s descendants, and their inventions and actions;, but a genealogy of the descendants of Seth to Noah, with the age to which each person lived who is mentioned in the genealogy, is carefully given.—At length, at the end of 1656 years, the Lord, provoked by man’s wickedness, desolated the earth by a flood of waters, preserving his servant Noah and his wife, with his three sons and their wives,, in the ark; of which extra¬ ordinary catastrophe all nations retain some traditions and vestiges. The repeopling of the earth by the descendants of Noah’s sons is next recorded: and the genealogy is continued from Shem, in the line of Abraham, to Jacob and his sons.—Indeed, this narrative, though very compendious, throws more liglit on the original of nations and on many coincident subjects, than can be obtained from all other records of antiquity taken together: and its agreement with such as have the greatest claim to authenticity, conclusively proves that it gives a true account of those ancient times, whicli the pagan historians had only heard of by obscure tradi¬ tion, and which tliey mutilated, or blended with most absurd fables; while the interspersed prophecies, fulfilling through all succeeding generations even to the present day, fully attest its divine inspiration. [J^otes, 12:1—3. 48: 49:) Many particulars indeed, in this part of the history, must be beyond the investigation of the unlearned: but the founding of Nineveh and Babylon, two of the greatest cities the world ever saw; the source of the vast variety of languages, which has in all ages interrupted the intercourse of mankind; and the original of the two most remarkable people which have ever appeared on earth, namely, the Jews and the Ishmaelites, are clearlj^ and satisfactorily shewn. Important information is also given concerning the Moabites, Ammonites, Midianites, Edomites or Idumeans, all descended from Abraham. The most ancient war known to genuine history is here recorded; and the awful destruction of Sodom and the neighboring cities, as producing the Dead Sea, the peculiarities of which have always excited the attention of travellers.—The mass of interesting historical materials contained in this wonderful Book, concerning those remote ages of which we have no other even plausible records, must ever render it an invaluable treasure of ancient erudi¬ tion to the sober scholar. But the copiousness with which the history of Abraham, “the father of the faithful,” the repository of the promises, and the ancestor of Christ, is given, with that of Isaac and Jacob the heirs of the same promises, shews what is deemed most important by him, whose “judgment is according- to truth:” and tlie story of Joseph exceeds applause, being inimitably written, and unparalleled in the annals of the world.—The impartiality also of the sacred historian, in recording the imperfections of the most approved characters, though his own ancestors; and the strong expressions of abhorrence, with which he marks the crime of his immediate progenitor Levi, are wortliy of an inspired writer, and hitherto almost entirely peculiar to the Scriptures. The narrative is thus continued to the death of Joseph, about 713 years after the deluge, or 2369 from the creation. And the important religious instruction contained in this book, concerning God our Creator, our fallen condition, the promise of a Savior, and the redeemed sinner’s walk with God, must more endear it to the pious Christian, than all its immense and invaluable literary treasures can possibly recommend it to the learned antiquary or historian.—‘Without this history the world would be in total darkness, not knowing whence ‘it came or whither it goeth. In the first page of this sacred book, a child may learn more in one ‘hour, than all the philosophers in the world learned without it in thousands of years.’ Fuller. B. C. 4004. B. C. 4004. CHAP. T. I God creates heaven and earth, 1; forms the light, and the firmament, 2—8; separates the dry land from the waters, and ! produces the vegetable tribes, 9—13; forms the sun, moon, and ! stars, 14_19; causes the waters to produce fishes and fowls; ‘ and the earth to bring forth cattle, wild beasts, and creeping i things, 20—25; creates man in his own image; blesses him; , gives him dominion; grants the fruits of the earth for food; and j pronounces the whole “very good,” 26—31. iJ 281 XN • ^ the beginning ^ God created the I heaven and the earth. a Prov. 8:22,23.. John 1;1—3. rieb. 1;10. 1 John 1 :1. b Job 38:4. Ps. 89:11,12. 102: 25. 146:6. 148:4,5. Is. 40:28. 42:5.44:24.61:13. Jer. 32:17. 51:16. Zech. 12:1. Acts 14:15. 17:24. Rom. 1:20. Col. 1:16. Heb. 3:4. 11:3. Rev. 4:11 10 : 6 . B. C. 4004 CHAPTER I B. C. 4004 2 And the earth was ® without form, and void, and darkness was upon the face of the deep: ^ and the Spirit of God moved upon the face of the waters. 3 IT And ® God said, ^ Let there be light: and there was light. 4 And God saw the light, s that it zms good: and God * divided the liglit from the darkness. 5 And God called the light J3ay . and the darkness he called 3^ight. t An({ the evening and the morning were tlie hrst day. 6 H And God said, ^ Let there be a c Jer. 4.23. Nah. 2:10. d Job 26:13. Ps. 33:6. 104:30. Is. 40:12,13- p. Ps. 33:9. Matt. 8:3. John 11: 43 44. f 2 Cor. 4:6. Eph. 6:14. g 10,12,18,26,31. Ec. 2:13. 11:7. * Heb. Betvieen the light and heixaeen the darkness h Ps. 74:16. 104:20. Is 45:7. I fleb. Jlnd the evening loas. and the morning teas. 8,13,19, 23,31. i 14,20. 7:11,12. Job 37:11 -18, 38:22—26. Jen 10:13. NOTES. Chap. I. V. 1. It is natural and unavoidable for us, who are but of yesterday, to inquire about those thing’s which have been before us, and to form conjectures even about the orig-inal of all things: but our reason is evidently incompetent to inquiries of this kind; and uncertainty, con¬ trariety, and absurdity, always bewildered the wisest of the heathens on this subject. However rational it is to conclude, that all things were at first created by the eternal, self-existent, and almighty God; yet man has in every age lamentably failed of drawing this conclusion: and after all, it is “by faith we understand that the worlds were framed by the word of God; so that things, which are seen, were not made of things which do appear:” Heh. 11:3. .Reason is indeed capable of approving, appropriating, and applying, the information conveyed to us by the word of God, but not of anticipating it. The knowledge imparted by revelation is useful and necessary: but nothing is mentioned about ‘eternity a 'parte ante,’ (a past eternity,) that abyss which swallows up all our thought, and involves all our reflections and discourse in in¬ extricable perplexity; for this could only have gratified curiosity, and increased our stock of barren notions. The Scriptures, in perfect har¬ mony with the conclusions of our reason when soberly exercised, declare that God is “from everlasting to everlasting.” [J\L R. J^ote, Ex. 3:14.) All else had a beginning. With tliis the inspired historian opens his narration, and, in most sublime abruptness, breaks forth, “In the beginning:” as if he had said, ‘This, O man, ‘is enough for thee to knovr; here stop thy pre- ‘sumptuous inquiry; call back thy intruding ‘thoughts from things too high foV thee, and ‘learn to adore thy Creator.’—The Scriptures are especially intended to teach us “the knowl¬ edge of God;” which is done, in the manner best suited to inform and affect us, by record¬ ing his works. From the creation of the world, we learn “his eternal power and Godhead;” and discern, in the things which he hath made, his infinite wisdom and goodness: while the simplicity and harmony, subsisting in the midst of the richest variety, lead the mind in the easiest manner, to conceive of the Creator, as “the One living and true God.” —It is well known that the original word, commonly trans¬ lated God, is plural, in a language which has three numbers; and thatir/ien thus used it is join¬ ed to singular verbs. The Hebrew seems to have been at least a dialect of the original language; i and it is evident that the Lord made choice of it, for the first written revelation of himself to man: so that this grammatical anomaly, at the very opening of the Scriptures, seems intended to give us some intimation concerning that mystery, which is afterwards more fully re¬ vealed; namely, the Plurality in the Unity of the Godhead. It would indeed be improper to rest a doctrine, which is of such importance in the Christian system, on these intimations; yet this should not bo rejected as a mere verbal criticism.—God created the heaven and the earth, or the whole universe, visible and invisi¬ ble. The word heaven is sometimes used in Scripture for that place, where the divine glory is especially displayed, and where angels and happy spirits have their residence; at other times for the boundless expanse, in which the sun, moon, and stars are placed; and at others for the circumambient air, even to the very surface of the earth; it must therefore be inter¬ preted as the context requires.—This general account warrants no conclusions respecting the angels, or the inhabitants of other systems, except that they are all the creatures of God. But this visible world was formed in six days.— The chaotic mass seems to have been first in¬ stantaneously created out of nothing, and then gradually reduced to order and beauty. V. 2. The matter, from ivhich this earth, and the solar system connected with it, were created, was at first a confused mass of com¬ ponent elements, without form; 7\ndvoid, empty, or destitute of plants, trees, or animals; and it was covered w ith thick darkness resting on the abyss, or the unformed chaos, till dispersed by the agency of “the Spirit of God;” to which the subsequent effects arc ascribed, by a re¬ markable word, taken from the manner in wffiich the fowls brood on and hatch their eggs. Thus, at the very first opening of the Sacred Volume, we have an intimation of that divine Spirit, whose influence and operations form so conspicuous and distinguishing a part of Beve- lation: for, as the efficient cause of the creation, “He moved upon the surface of the waters.”— Let the impartial reader here turn his atten¬ tion to those texts of the New Testament, which expressly ascribe all creation to Jesus Christ, the Son and Word of God: and, comparing them wdth this account of the agency of the Spirit in creation, and with those Scriptures which declare that God created all things; he must allow, that, from the beginning- of the Bible, there is a real foundation for the doc¬ trine of three divine Persons in the uniiy of the Godhead. V. 3—fj. The sublimity of the language, here used, has been universally admired by men of learning and taste; and indeed the sini- plicity of the whole narrative is unspeakablv more majestic, than those studied ornnmenis which are generally employed and admired.— Before the formation of the sun, moon, a'^d stars, there was, in some way wdiich w-e cannot explain or understand, a regular succession of liglit and darkness on the chaotic ynass^ wdnch tlius measured out “the first dwy.” “God saw the light that it was good;” good in itself, and admirablv adapted to the benefit of Ins crea¬ tures. —Hoav Avonderful and inexplicable is light! Hoav indispensably necessary to all the purposes of huma.n life! B. C. 4004 GENESIS B. C. 4004 * firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and ^ divided the waters which were under the firmament, from the waters which zoere ^ above the firmament: "" and it was so. 8 And “ God called the firmament Heaven: ° And the evening and the morn¬ ing were the second day. 9 IT And God said, p Let the waters under the heaven be gathered together unto one place, and let the dry-land ap¬ pear: and it was so. 10 And God called the dry-land Earth, and the gathering together of the waters called he Seas: ^ and God saw that it was good. 11 And God said, Let the earth bring forth + grass, the herb yielding seed, and the fruit-tree yielding ® fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12 And ^the earth brought forth grass, and “ herb yielding seed after his kind, * Heb. expansion. k Prov. 8:28,29. 1 Job 26:8. Ps. 104:10—13. 143: 4. Ec. 11:3. m 9,11,15,24. Matt. 8:27. D 5,10. 5:2. 32:28. o 5,13. p Job 26:10. 33:8—11. Ps. 24:2. 33:7. 95:5. 104:3,5-9. 136:6. Prov. 8:23,29. Jer. 5:22. 2 Pet. 3:5. Rev. 10:6. q 4. Deut. 32:4. Ps. 104:31. r 2:5. Job 23:5. Ps. 104:14—17. 147:8. Matt. 6:30. Heb. 6:7. f Heb. tender grass. s 29. 2:9,16. Matt. 7:17. Luke 6>43,44. Jam. 3:12. t Is. 61:11. Mark 4:28. u Is. 55:10,11. Matt. 13:24,25. 2 Cor. 9:10. Gal. 6:7. V. 6—8. The -word, translated Jirmament, j and expansion, [J\Iarg.) is used for the whole I space which surrounds the earth, even to the | fixed stars, which are “set in the firmament of] heaven;” as “the fowls” are said “to fly in the | open firmament of heaven;” and “he called the I firmament, heaven.”—It must therefore be un- j derstood according- to the context: but it is | g-enerally in this place interpreted to mean the atmosphere, or air, in which the clouds are sus- | pended, and from which they water the earth. | V. 9. The waters, being- separated from the ! dry g-round, which they had hitherto over- ^ spread, or been mixed with, were divided into | those “under the firmament,” which are de-1 posited in the oceans, seas, lakes, rivers, brooks, ’ fountains, and subterraneous receptacles; and ; those “above the firmament,” which are sus- ; pended in the air, form the clouds, and descend in rains and dews.—Instead of attempting a ! further explanation of the terms here used, I i would rather call the reader’s attention to the i power, wisdom, and goodness of God, displayed : in this part of creation. In the vast reservoir : of the oceans and seas, the waters are treasured | up, being preserved from putridity by their I saltness and incessant motion. These facilitate I commerce and friendlv intercourse betwixt | distant nations, supply immense quantities of i wholesome provisions, and are in many ways j serviceable to mankind. From them originally, bv various modes of conveyance, the w’hole ea^th is sup])lied with water, which is rendered j fresh and fit for use, and communicated in the j gentlest method. With this all living crea- tures “quench their thirst;” bvthis the surface ; of the earth is thus rendered fertile, and all the . purposes of cleanliness are answered: and the same waters, continuallv retur-ning to the sea, ij 301 and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13 And the evening and the morning were the third day. • 14 IF And God said, * Let there be lights in the firmament of the heaven, to divide ^ the day from the night: ^ and let them be for signs, and for seasons, and foi* days, and years. 15 And let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. 16 And God made two great lights; the greater light ^ to ^ rule the day, and the lesser light to rule the night: he made the stars also. 17 And God ^ set them in the firma¬ ment of the heaven, to give light upon the earth; 18 And to rule over the day, and over the night, and to divide the light from the darkness; and God saw that it was good. 19 And the evening and the morning were the fourth day. X Job 25:3,5. 38:12—14. Ps. 8:3, 4. 19:1—6. 74:16,17. 104:19,20. 119:91. 136:7—9. 148:3—6. Is. 40:26 Jer. 31:35. 33:20,25. J Heo. between the day and be- trceen the night, y 8 : 22 . Heb. for the jnile of the day. &c. z Deut. 4:19. Josh. 10:12—14 Job 31:26—28. Is. 13:10. 24.23. 45:7. Ez. 32:7,8. Joel 2:10,31. 3:15. Am. 5:8. 8:9. Hab. 3.11. Matt. 24:29. 27:45. Acts 2:20 Rev. 16:3,9. 21:23. a 9:13. Ps. 3:1. Acts 13:47 by brooks and rivers, enrich and beautify the adjacent countries, and confer manifold bene¬ fits upon mankind through the whole of their course. V. 10. It is observable that God himselt gave names to those creatures, over which Adam could not exercise dominion; but left him to give names to the rest.—Without doubt, the original names were expressive of the nature of the creatures. V. 11,12. Hitherto the whole was inert and lifeless: but the vegetable system was next pro¬ duced, in all its varied and numerous tribes, for the use of man and beast: and each was creat¬ ed with the surprising power of propagating, and multiplying almost infinitely, its peculiar species, by seeds, often very minute, and scarce¬ ly discernible from each other; and yet never failing to produce plants of the same species as those from which they sprang, each after his kind! ‘God has secured the seeds of all plants ‘with singular care; some of them being de- ‘fended by a double, nay, a triple inclosure.’ Tip. Patrick .—Thus creation is still carried on from year to year; and, in an incomprehensi¬ ble manner, the earth is filled with the riches and liberality of the Lord! V. 14—19. By the word of the omnipotent Creator the light was, as it were, treasured up in the heavenly orbs, (as water is in the seas;) and with it warmth and fertility have ever since been conveyed to the different regions of the globe; while, by the regular circuits of the ce¬ lestial bodies, time is measured out for our con¬ venience in various respects. ‘By times are ‘meant the spring, summer, autumn, and winter; ‘and by consequence, the seasons for plowing, ‘sowing, planting, pruning, reaping, vintage, ‘sailing; and by a swift motion round in twenty- B. C. 4004 CHAPTER I. B. C. 4004 20 IF And God said, ^Lct the waters bring forth abundantly the * moving crea¬ ture that hath + life, and ^ fowl that may fly above the earth in the ^ open firma¬ ment of heaven. 21 And God created ® great whales, and every living creature that movcth, which the waters ^ brought forth abun¬ dantly after their kind, and every winged fowl after his kind; ® and God saw that it was good. 22 And God blessed them, saying. Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day. 24 IF And God said, ^ Let the earth b 22. 2:19. 8:17. Ps. 104:24,25. 148:10. Acts 17:25. * Or, creeping, 1 Kings 4:33. ■f Heb. asoul. 30 Ec. 3: 21 . ^ Heb. let fmel Jly, { Heb. face of the firmament of heaven. 7,14. c Job 7:12.26:6. Ps. 104:26. Ez. 32:2. Jon. 1:17. 2:10. Matt. 12: 40. d 8:17. 9:7. Ex. 1:7. 8:3. e 18,25,31. f 28. 8:17. 9:1. 30:27,30. 35:11. Lev. 26:9. Ps. 107:38. g 6:20. 7:14. 8:19. Job 38:39,40. 39:1,5,9,19. 40:15. Ps. 60:9,10. 104:18—23. 148:10. bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25 And God made the beast of the earth after his kind: and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26 IF And God said, * Let us make man in our image, after our likeness: and let them ^ have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his 07 m image; in the image of God created he him; ™ male and female created he them. h 2:19,20. Job 12:8—10. 26:13. i 3:22. 11:7. John 6:17. 14:23. k 6:1. 9:6. Ec. 7:29. Acts 17:28, 29. 1 Cor. 11:7. 2 Cor. 3:18. 4: 4. Eph. 4:24. Col. 1:15. 3:10. Jam. 3:9. 1 9:2,3. Job 6:23, Ps. 8:4—8. 104:20—24. Jer. 27:6. Heb. 2:6—9. Jam. 3:7. m2-.21—25. 6:2. Mai. 2:15. Matt. 19:4. Mark 10:6. 1 Cor. 11:8,9. ‘four hours, to make a day; and by a long’er ‘to make years, and the g-rateful variety of sea- ‘sons.’ Bp. Patrick —The moon is undoubtedly an opaque body, much smaller than the primary planets; and it is with g^reat probability sup¬ posed, that the fixed stars are lig'hts themselves, immensely larg’e: yet the moon is here called a great light in distinction from the stars; which proves that the sacred writers were not inspired to speak of natural things with philosophical exactness; but were left to use popular lan¬ guage, and to discourse of them according to their appearance. As a light to us, with refer¬ ence to whom the sacred writer speaks, the moon is greater than the stars: and indeed a modern Astronomer, when not purposely ex¬ pressing himself scientifically, would iTse simi¬ lar language. Ignorance or error in these respects is not fatal, and the most exact knowl¬ edge is comparatively of small value: “Unto man he said. Behold, the fear of the Lord, that is wisdom; and to depart from evil, is under¬ standing.” Joh 28:28. V. 20—25. The earth, reduced to order and beauty, replenished with vegetable treasures, and lighted up with unspeakable splendor, had yet remained destitute of inhabitants: but in these verses we have a concise account of the formation of the various species of animals, which inhabit the waters, the air, and the dry land. The similarity between fishes and birds, in the general manner of producing their young, and moving in their respective elements, is supposed to mark the common original of both from the waters. (2:19.) The word rendered whales may include all the large inhabitants of seas and rivers—A very superficial acquaint¬ ance with the numerous tribes of animals, of different sizes, immensely large, or invisibly minute; their distinct modes of existence, in diflerent elements and on different sustenance; the surprising exactness and kind contrivance, with which the organized body in every species is formed; and the various ways in which they subserve the use and pleasure of man; may suf¬ fice to shew us that we have abundant reason to admire and adore the great Creator: while the nature of life itself, and its production, cont'nuance, and propagation, in every distinct species, forms a very proper subject for our spec¬ ulations; if we would be convinced how incom¬ prehensible the works of God are, and how ignorant m.an is.—The great Creator had no occasion minutely to enumerate his works, in order to display his glory; though we may prop¬ erly descend to the minute investigation ot them. There is therefore no particular men¬ tion here made of many things, which are to us of the greatest importance. The air, which modern experiments have evinced to be of ab¬ solute necessity to animal and vegetable life, and in which surprising traces of divine wisdom and goodness are discovered, is not particularly mentioned; though doubtless it is implied in the general term expansion. (6. JSIarg.) While the surface of the earth is constantly replenished with vegetable riches, and inhabited by useful animals; underneath it most valuable treasures are stored up, placed thus out of our way, but not out of our reach. “O Lord, how manifold are thy works! In wisdom hast thou made them all: the earth is full of thy riches.” V. 26, 27. The language, here used, is that of consultation, and not of deliberation only; and it intimates far more than the superior excel¬ lency and dignity of the creature about to be formed. It is not to be conceived, that the infinite God, b}" speaking in the plural number, should employ a language assumed by many princes; which is indeed, as thus used, more ostentatious than dignified. But it is still more intolerable to suppose, that the eternal God addressed any of his own creatures, as fellow- workers with him in the creation of man. Yet these seem the only expedients for interpreting this language, which can be adopted, by those who allow the divine inspiration of the whole Scripture, and still refuse their assent to the doctrine of the Trinity: whereas, admit tliis doctrine to be scriptural, and the expressions are suitable, natural, and need little explana tion. The three Persons in the sacred Trinity at first concurred, in counsel and operation, in the creation of man, as afterwards in his re B. C. 4004. GENESIS. B. C. 4004. 28 And ° God blessed them, and God said unto them, Be fruitful and multiply, n 22. 9:1,7. 17:16,20. 22:17,18. 24:60. 26:3,4,24. 33:5. 49:25. covery from the fall. And let it not be said, that, in avoiding- one difficulty, we run our¬ selves into another and a greater; for it can never be shewn impossible, that the same infi¬ nite Being should be Three in one respect, and One in another. We know, and it is absurd to deny it, that the soul and body are distinct sub¬ stances; yet they form one man, who is two in one respect, and one in another: but who can comprehend the bond of union betwixt his own soul and body, or explain how they mutually operate on each other? And if we are incom¬ prehensible to ourselves, how should it be pos¬ sible for us to comprehend our great Creator? This indeed seems the limitation of human knowledge: by experiments the natural phi¬ losopher discovers, that things are so^ and have such and such properties and powers; but how and why they are so and operate as they do, re¬ mains still an impenetrable secret. The pro¬ cess of nature in vegetation, from a grain of corn being cast in the earth until the gathering of harvest, is no more comprehensible by us than the doctrine of the Trinity; and he who will believe no more than he can comprehend, must, to be consistent, question his own exis¬ tence. The authenticated testimony of God is surely as sufficient to establish the doctrine^ as to its trutVi and certainty, in matters of revela¬ tion: as experiments are to establish the fact in philosophy: and the manner how is no more matter of faith in the one case, than of science in the other; nor are the difficulties greater, except as infinity exceeds the grasp of our finite capacities. The great Creator said, “Let xis make man, in our image, after our likeness.” The expression is doubled and varied, that it may the more engage our attention, and ensure our belief. This im¬ age and likeness of God cannot be in the body; for God is a Spirit^ which no bodily shape, can in any respect resemble. We must therefore look for it in the rational soul. Even in the present state of human nature, the soul of man bears some faint resemblance to its Maker: the un¬ derstanding, memory, and imagination, in their several operations, exhibit a faint shadow of the divine wisdom and knowledge; the will, as exciting and directing our activity in all re ¬ spects, Dears a similitude to the almighty effects of the divine volitions, and shews that mind can act on matter in some inexplicable manner; nay, conscience, in the exercise of her dicta¬ torial and judicial functions, gives a feeble re¬ flection of the justice and holiness of the Judge of all: whilst the derived and dependent im¬ mortality of the human soul reminds us of Him who is self-existent and eternal. But fallen angels, who possess these powers in a higher degree, are never said to bear the image ofj God; and few places in Scripture can be fairly interpreted of fallen man’s being like his Ma- kcr, till renewed by divine grace. There must then be a nobler sense, in which Adam was formed in the image and likeness of God.—No adequate conception indeed can be formed of man’s primaDval state and powers, from the brief account given of liirn in Scripture. But | we may also avail ourselves of the revelation | given us, concerning the moral attributes ofi God; we may contemplate the character of Jesus Christ, who in human nature displayed the divine image in full perfection; we mav examine the moral law which describes, and 32] and replenish the earth, and subdue it: and have dominion over the fish of the Lev 26:9. 1 Chr. 26:5. Ps. 127:3—5. 128:3,4. 1 Tim. 4:3. the Christian’s character, which, being “renm- ed in knowledge,” “righteousness, and true holiness,” exemplifies, the image of God. And the expression renewed^ implies that it is the same image which sin had defaced. [J\I. R.) From these sources of information satisfactory conclusions may be deduced. God alone can have perfect, infallible, immutable knowledge: but Adam was created after the divine image, both in the capacity of receiving, and in the disposition of heart to entertain, true knowl¬ edge; and he actually possessed, from the gift of God, a right understanding and a compe¬ tent knowledge of his Creator, of himself, of his own situation, his duty, his interests, his obligations to obedience, and the odious nature and evil consequences of disobedience.—In these and similar concerns, we may be assured, that he knew and judged according to the knowledge and judgment of his Maker; though not infallibly or immutably. —Resulting from this state of his understanding and judgment, he doubtless possessed a disposition to value or contemn, to approve or disapprove, to love or detest, every object which presented itself to his mind, according to its real excellency, worthlessness, or hatefulness.—In such a state of the heart, that is, of the judgment, will, and affections, the divine image evidently must con¬ sist: and we may thence certainly infer, that in these things Adam resembled his Maker. Knowledge in a creature must be limited; error may follow, and thence a change of judgment and heart may be induced; that is, a holy crea¬ ture may fall, and become unholy: but imper¬ fection in the original disposition of the heart, supposes the creature to be formed unholy, and is inconsistent with its being created after the image of God.—We determine then, that the image of God, in which Adam was created, consisted in an understanding prepared to im¬ bibe true knowledge, a judgment free from corrupt bias, a will disposed to obedience, and affections regulated according to reason and truth: nor can we conceive that it could con¬ sist in any thing else. From such a state of mind, godliness, in all its internal exercises and external expressions, righteousness, truth, be¬ nevolence, purity, and an exact regulation and government of every appetite and passion, must necessarily result, and every duty to God and man be constantly and delightfully performed. The same disposition would ensure belief of everv truth which God should afterwards re¬ veal, obedience to every precept which he should enioin, a cordial acceptance of every proposal Avhich he should make, and admiration of everv discovery of the divine glory at any time vouchsafed: and could it have been possi¬ ble for man to sin, without losing the divine image, it Avould have disposed him to repent; and, with faith, love, and joy, to receive the Mediator in whom believers trust; and to ex¬ ercise all those graces, and practise all those duties, which spring from the character of a redeemed sinner.—Man, thus created in the divine image, was constituted ruler over the other creatures. This dominion has been fre¬ quently termed a part of the divine image: but it seerns more natural, to consider the capaci ty for exercising dominion as the result of that image; and that the actual grant of dominion was made to man, in consequence of that ca pacity, and as shadowing forth the sovereignty B. C. 4004 CHAPTER J B. C. 4004, sea, and over the fowl of the air, and over very living thing that * moveth upon the earth. 29 IF And God said. Behold, ° I have given you every herb + bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed: p to you it shall be for meat. * Ueb. czetpeth, P3. 69:34. jyjar^ oPs. ^4:1. 115:16. Hos. 2:8. Acts 17:24,25. 1 Tim. 6:17. •f Heb. seeding seed. p2:16. 9:3. Job 36:31. Ps. 104: 27,28. 136:25. 145:16,16. 147: 9. Acts 14:17. 30 And ^ to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, where¬ in there is ^ life, I have given every green herb for meat: and it was so. 31 And God saw every thing that he had made, and, behold, it was ^ very good. ® And the evening and the morning were the sixth day. qJob 38:39—41. 39:4,8,30. 40< 16,20. J Heb. a living souL r Job 38:7. Ps. 19:1,2. 104:24,31. 1 Tim. 4:4. s 5,8,13,19,23. 2:2. Ex. 20:11. of God over all his works. The subjection of the animals, had not sin entered, would doubt¬ less have been far more entire and voluntary, and the exercise of man’s authority far more benig-n and gentle, than they are at present. For man is now, too generally, a severe tyrant over the animals, which are within his reach and under his power; and many creatures seem j to have shaken off, or fled from, his abused do¬ minion. V. 28. It appears from this verse, that both the man and the woman were created on the sixth day; and that the subsequent account is only a more circumstantial recapitulation of the interesting event.—The beneficent Crea¬ tor, having formed them with capacities for enjoyment, and furnished them with all things externally conducive to it, assured them of his favor and blessing, to consummate their felici¬ ty and secure its continuance: and it is proba¬ ble Adam was taught to expect, that, after a term of probation upon earth, he and his de¬ scendants, if they persevered in obedience, would be translated into heaven, or favored with some confirmation in happiness equivalent to it. The increase of the human species form¬ ed a part of the Creator’s benediction; and, had not sin entered, it would have been a pro¬ gressive communication and multiplication of- endless felicity.—In this method creation is still carried on, and the divine perfections are ex¬ ercised and displayed in the continuance, as well as in the first production, of the creatures; though the former excites little surprise, be¬ cause custom leads us to expect it. V. 29, 30. Our wants and inclinations give us no right to use the creatures of God, how¬ ever suitable they may be to supply and grati¬ fy them: the grant of the great Proprietor alone confers it. In this grant the animals are joined, as equally entitled to provision from the Creator’s bounty.—Animal food seems not to have been generally allowed, till after the flood, or to have been desired or thought of before the fall. But it is not certain, either that no part of the sacrifices offered after that event were eaten, or that a rebellious race did not take the liberty of using animal food, before it was granted them. V. 31. I'^ery good.'] Each production ofj creative power had before been pronounced , good :—but after man’s creation, the whole was declared to be very good. A superior excel- lency, from an harmonious connexion of per- I feet parts in one perfect whole, was prod need f by each part deriving beauty from, and reflect- I ing beauty upon the rest: and the creation of j man, the image and vicegerent of his Maker, the only worshipper in this august temple, who I in reasonable adoration might render him the glory of the whole, completed the design, and stamped it “very good.”—The perfections ofj God are worthy of being exercised, displayed,' VoL. 1 . 5 contemplated, admired, and adored. Man was formed capable of perceiving that manifested glory, of rendering the tribute of vocal praise, and of finding felicity in his Maker’s worship and love: this was well pleasing to the Lord, who was most perfectly satisfied with his work, “while the morning-stars sang together, and all the sons of God shouted for joy.” Thus the creation of the heaven and the earth was com¬ pleted in six days, which doubtless the Creator could have effected in an instant; but he deem¬ ed it more suited to his majesty and wisdom to do it gradually, and by progressive advances; that we, leisurely contemplating these won¬ ders, might note more carefully the glories dis¬ played in them; and, seeing each majestically rise superior to all that went before, might be more suitably affected with admiring gratitude, and excited to adoring praise. PRACTICAL OBSERVATIONS. The account given us in this chapter, of the Author and Original of all things, is so ration¬ al, satisfactory, and sublime; and the visible creation, as it subsists at this day, displays such wise contrivance, powerful operation, and be¬ neficent attention to the warn s and welfare of all creatures; that atheists, and all others who, with the Bible in their hands, and the creation before their eyes, “honor not the Creator as God, neither are thankful,” must be for ever left without excuse: and infidelity and impiety must at length manifestly appear to be as ab¬ surd and foolish, as they are wicked.—The Creator of all things is, without controversy, the sole Proprietor and sovereign Lord of all. Our very bodies and souls are his, and not our own; for “he made us, and not we otirselves.” He has therefore an undoubted right to dispose of us, and of all creatures, as he pleases. To him an account must be rendered of the use which we make of all his gifts: nor should we ever allow ourselves to lose sight of this impor¬ tant truth; which is suited, not only to restiain us from abusing the work and gift of God in the practice of sin, but also to quicken us in employing all that we possess and enjoy, in the service of our liberal Benefactor. We should also accustom ourselves, to contemplate his glory in every object which we behold, and to taste his bounty in all our comforts and enjoy¬ ments. As our obligations are so vast, his larg¬ est demands of love, worship, and service, are -perfectly reasonable: yet, tried by this plain rule, our own hearts must certainly condemn our past and present conduct.—In our own pri vate history, as well as in that of the world through every age, we may read what havoc sin has made in the creation of God, once by infallible wisdom pronounced “very good;” es¬ pecially in man, created in his own image and likeness! Let us then bless his name for the [33 B. C. 4004. GENESIS. B. C. 4004. CHAP. II. Tbe sabbath is instituted, 1—3. Farther particulars concerning the production of the vegetables, and the creation of man, 4— '7. The garden of Kden, how planted, and where situated, 8 —14; man is placed in it; and permitted to eat of the fruit, with a solemn interdiction of one tree, 15—17. The animals are named by Adam; and an account given of the creation of woman, and the institution of marriage, 18—25. rjNHUS * * the heavens and the earth 1 were finished, and all the ^ host of them. 2 And on the seventh day God ended his work which he had made: and he rest¬ ed on the seventh day from all his work which he had made. 3 And God ^ blessed the seventh day and sanctified it: because that in it he had a 4. 1:1. Ps. 104:2. Is. 45:18. 65: 9. 65:17. Heb. 4:3. b Deut. 4:19. 17:3. 2 Kings21:3 —6. Ps. 33:6. Is. 40:26—28. 45:12. Jer. 8:2. Luke 2:13. Acts 7:42. c 1:31. John 6:17. d Ex. 16:22—30. 20:8—11. 31; 13—17. 35:2,3. Lev. 25:2,3. Deut. 6:12—14. Neh. 9:14. 13; 16—22. Is. 66:2-7. 68:13,14. Jer. 17:21—27. Mark 2:27. Heb. 4:4—10. rested from all his work, which God * ere ated and made. 4 IT These are ® the venerations of the^ heavens and of the eartn, when they were created: in the day that the Lord God made the earth and the heavens; 5 And ^ every plant of the field, before it was in the earth, and every herb of the field, before it grew: for the Lord God s had not caused it to rain upon the earth, and there was not a man ^ to till the ground. 6' But + there went up a mist from the earth, and watered the whole face of the ground. 7 And the Lord God formed man t of * Heb. created to make. e 6:1. 10:1. 11:10. 25:12,19. 36: 1,9. Ex. 6:16. f 1:12. g Job 5:10. 38:26—28. Ps. 65:9 —11. Jer. 14:22. Matt. 6:45. h 3:23. 4:2,12. ■f Or, a mist lehich vsent up, I Heb. the dust of, &c. Gospel of Christ; and take warning" from the consideration of the almig'ht}’- power of that God ag-ainst whom we have sinned, (the stu¬ pendous effects of which we have been contem¬ plating-,) to “flee from the wrath to come,” and to seek reconciliation to him, that his powerful arm may be employed for our salvation, and not for our destruction. And what deliver¬ ances, supports, and consolations may we not expect, in our greatest distresses and perils, from the most powerful enemies; if the omnipo¬ tent Creator be our Father and our Friend.? Being thus rendered victorious over all our enemies, and new created unto the image of God in holiness; we shall at length obtain ad¬ mission into the “new heavens and new earth, wherein dwelleth righteousness.” NOTES. Chap. 11. V. 1. Host.'] All the parts of the visible creation occupy their proper places, like soldiers in a well-disciplined host., or army: so that number and variety connect with regu¬ larity and beaut}'-, and conduce to the perfec¬ tion of the whole. (Jlf. R .)—The sacred histo¬ rian, having given a brief account of the orderly production of all things, explains in this chapter some particulars more fully, which would otherwise have interrupted the order of his narration. V. 2. The Lord was pleased to complete his design, just when the sixth day ended and the seventh commenced; and then he rested from all ais work: not that the exertion of creating po ver had caused weariness, or that his rest was inactivity; for he still upholds, preserves, I renovates, and governs the whole; in which ■ sense Christ says, “The Father worketh hither- ; to, and I work.” But he ceased from creating,! and added no more; and he rejoiced with per¬ fect satisfaction in the whole, as worthy of him- ^ self and manifesting his glory. j V. 3. The sacred writer here both records the appointment of the sabbath, and assigns | the reason for it: “Because that in it the IjOrd rested from all his work.” This is evidently historical, and not by anticipation; for the rea¬ son subsisted from the beginning; and was more cogent immediately, than it could be at a dis¬ tance of more than two thousand years, when the command was solemnly renewed from Mount Sinai, long after sin had marred the beauty of, the great Creator’s works: and it concerns the I 34] whole human race, as much as the nation of Israel. This is confirmed by the custom of measuring time by weeks, which has generally prevailed in the world; and which is most rea¬ sonably accounted for, by supposing it to have arisen from an original tradition, handed down from Adam and Noah to all their posterity. And the silence of Moses concerning the ob¬ servation of the sabbath by the patriarchs, so far from proving that they were not command • ed to observe it, will not render it so much as probable that they did not actually keep it, to those who attentively consider how much dark¬ ness rests upon many similar subjects, in the scriptural history of the Church. Yet some intimations are given in this book, which shew that the patriarchs divided time into weeks, and regarded the seventh day. {^J^otes, 8:6—14. 29: *27.)—The “sabbath, being made for man,” was no doubt coeval with his creation.—Even in the state of innocence, Adam and Eve were em¬ ployed in dressing and keeping the garden: and though exempt from sin and suffering, yet their rational nature was capable of a far more ex¬ alted state; and they were taught to consider themselves as preparing for it by progressive improvement. The seventh day therefore, be¬ ing blessed and sanctified by God, separated from common employments, and consecrated to religious worship; on it especially they were required to remember their Creator, to con¬ template his works, and to render him their tribute of thankful praise; and this would, even in Paradise, be conducive to the glory of God, and beneficial to them; perhaps absolutely necessary to their safety and felicity. (jVo^es, Ex. 16:22—27. 20:8—11.1 V. 4. This is the real and true account of the origin of the heavens and the earth; and may therefore be opposed to the fables of poets, and the fancies of speculating philosophers.— The word Jehovah, the peculiar name of the living God, is here first used. It seems to mean Self-existence, underived, independent, and im¬ mutable. [J^ote, Ex. 3:14.) V. 5, 6. In general, God employs the genial warmth of tbe sun and the refreshing rains, and also the labor of man, in producing the fruits of the earth: but he needs them not; amd therefore these first productions, (which doubtless were in full perfection,) were prepared before the sun was created, before the rain descended, or man was formed: but from the time that the vegetables B. C. 4004 CHAPTER II. B. C. 4004 the dust of the ground, and ^ breathed into his * nostrils the breath of life: and man became “ a living soul. 8 II And the Lord God planted “agar- den “ eastward in Eden: and there he put the man whom he had formed. 9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food: p the Tree of life also in the midst of the garden, and the Tree of knowledge of good and evil. 10 And ''a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11 The name of the first is Pison: that is it which compasseth the whole land of * HavUah, wRere there is gold; 12 And the gold of that land is good: there is ^ bdellium and “ the onyx-stone. i 3:19. Job 4:19. 33:6. Ps. 1C3: 14. Ec. 3:20. 12:7. Is. 64:8. 1 Cor. 15:47. 2 Cor. 4:7. 6:1. kJob 27:3. 33:4. John 20:22. Acts 17:25. 1 7:22. Is. 2:22. m Num. 16:22. 27:16. Zech. 12: 1. 1 Cor. 16:45. Heb. 12:9. Q 13:10. Is. 51:3. Joel 2:3. o 3:24. 4:16. 2 Kings 19:12. Ez. 27:23. 28:13. p3:22. Prov. 3:18. 11:30. Ez. 47:12. Rev. 2:7. 22:2,14. q 17. 3:3,22. Is. 44:26. 47:10. 1 Cor. 8:1. r Ps. 46:4. Rev. 22:1. s 10:7,29. 25:18. 1 Sam. 15:7. t Num. 11:7. u Ex. 28:20. 39:13. Job 28:16. Ez. 28:13. were produced, a mist arose from the earth, and fell in g-entle dews for their refreshment and preservation.—‘It is God’s immediate work to ‘communicate the first principles of thing-s, but ^•WieXr growth is promoted by the instrumentality ‘of man.’ Fuller. Thus reg’eneration is immedi¬ ately the work of God; but in prog’ressive sanc¬ tification man is willing- and active. V. 7. The Creator’s skill was manifested, in forming- so exquisite a structure as the human body, of so mean materials. Yet the Lord not only gave man life in common with the other animals, which had bodies formed of the same dust; but immediately communicated from him¬ self the rational soul, here denoted by '■^breath¬ ing into his nostrils the breath of life.” Thus “the first Adam became a living soul:” but man by the fall having become dead in sin; in infi¬ nite mercy, “the second Adam, the Lord from heaven,” became “a quickening spirit,” and, by the communication of the Iloly Spirit, he restores divine life and renews the divine im¬ age.—It is remarkable that Jesus, after his resurrection, (with apparent reference to this expression,) ''■breathed upon his disciples, and said. Receive ye the Holy Ghost.” V. 8, 9. This garden, planned doubtless with exquisite beauty, and stored with every thing which could reg-ale the senses, seems to have been intended as a pledge of heavenly felicity. -—The word paradise^ (which the Septuagint use in this place for garden,) in allusion to Eden, is in some instances used for heaven itself, and there are many references to it in scripture. {Luke 23:43. 2 Cor. 12:4.) “The Tree of Life” seems also to have been a sacramental pledge of immortality; and, by eating the fruit of it, life and felicity were sealed to Adam, as long as he continued obedient. “The Tree of knowl¬ edge” might be thus called, becatise that, by the prohibition of its fruit, a revelation was made to Adam of his Creator’s will; of his own duty, interest, situation, and danger; of the con¬ sequences of his future conduct; and of the prescribed condition of life or death, happiness 13 And the name of the second river w Gihon: the same is it that compasseth the whole land of * Ethiopia. 14 -And the name of the third river is * Hiddekel: that is it which goeth +to- w^ards the east of ^ Assyria. And the fourth river is ^ Euphrates. 15 And the Lord God took Uhe man, and “ put him into the garden of Eden (o dress it and to keep it. \Practical Observations.^ 16 And the Lord God commanded the man, saying, Of every tree of the garden ^ thou mayest ^ freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, " thou shalt ^ surely die. * Heb. Cush. 10:6. Is 11:11. X Dan. 10:4. f Or, eastxuard to ..Assyria, y 10:11. 26:18. Z 15:18. J Or, Jldam. 5:2. Job 31:33. a 8. •J Heb. eating thou shalt eat. 3: 1 , 2 . b 9. 1 Tim. 4:4. 6:17. c 3:1—3,11,17. 11 Heb. dying thou shalt die. d 3:3,4. Dent. 27:26. Ez. 3:18— 20. 18:4,13,32. Rom. 1:32. 5; 12—21. 6:16,23. 7:10—13. 8:2. 1 Cor. 16:22,66. Gal. 3:10. Eph. 2:1—6. 5:14. Col. 2:13. 1 Tim. 6:6. Jam. 1:16. 1 John 5:16. Rev. 2:11. 20:6,14. 21:8. or misery; in which things his most interesting knowledge consisted. By abstaining from this fruit the knowledge of good would be enjoyed; but by eating of it the knowledge of evil would be fatally introduced. It might also intimate that man should set boundaries to his thirst for knowledge; and covet rather to know and obey the commands of God, than to pry into unre¬ vealed secrets. To these meanings Satan artful¬ ly superadded his pernicious misinterpretation, wdiich will shortly require our attention.—This garden was situated eastward of Canaan, or of the wilderness where Moses wrote the history. —Adam and Eve seem to have been created without the garden, and to have been after¬ wards brought into it. V. 10—14. From the well-known names of the Hiddekel or Tigris, and the Euphrates, we determine that the garden of Eden was situated in or near Mesopotamia; and some learned men have supposed that almost the precise spot may be ascertained; but this is doubtful. It is sup¬ posed, that the Tigris and Euphrates met and united their streams at the garden of Eden, and that below it, the river parted again into two streams, called Pison and Gihon; and that all these are called heads. It is manifest, that Moses intended to give an intelligible descrip¬ tion of the situation of Eden to his country¬ men; who might doubtless, by attending to the several particulars here mentioned, find the precise spot, though we cannot: and notwith¬ standing the subsequent convulsions during the deluge, which must have greatly changed the face of the country; it is evident that the Tigris and Euphrates continued nearly the same course after that catastrophe as before. V. 16, ITT Man, created in the image of God, doubtless had the moral law written in his heart as the law of his holy nature; and was both bound and inclined to that love of God and his creatures, which constitutes its substance and fulfilment. But the prohibition, here imposed, was an additional instituted test of obedience; and, being accompanied with the liberal allowance B. C. 4004 GENESIS. B. C. 4004 18 IT And the Lord God said, It is not ® good that the man should be alone; ^ 1 will make him an help * meet for him. 19 And s out of the ground the Lord God formed every beast of the field, and every fowl of the air; and ^ brought them unto Adam to see what he would call them: and,whatsoever +Adam called eve¬ ry living creature, that was the name thereof. 20 And Adam t gave names to all cat¬ tle, and to the fowl of the air, and to every beast of the field; * but for Adam there was not found an help meet for him. e 1:31. Prov. 18:22. Ec. 4:9— 12 . f3:12. 1 Cor. 11:7—12. 1 Tim. 2:11—13. * Heb. Is bejbre him. g 1:20—25. h 22.23. t Or, the man. 15. j Heb. called. i 18. 21 And the Lord God caused ^ a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib which the Lord God had taken from man ^ made he a woman, and * brought her unto the man. 23 And Adam said. This is now bone of my bone, ” and flesh of my flesh; she shall be called "Woman,because she w^as taken out of Man. 24 Therefore shall a man ® leave hi.'t father and his mother, and shall p cleave k 15:12. 1 Sam. 26:12. Dan. 8: 18. 5 Heb. builded. 1 Tim. 2:13. 1 19. Prov. 18:22. 19:14. Heb. 13:4. m 29:14. Judg. 9:2. 2 Sam. 5:1. 19:13. Eph. 6:30. n 24. II Heb. Isha. 1 Cor. 11:8,9. ^ Heb. Ish. o Ps. 46:10. p Deut. 4:4. 10:20. Josh. 23:9. Acts 11-.23, which precedes it, formed a proper trial of his love, and of the submission of his inclinations to the will of his beneficent Benefactor. It likewise intimated to him, that the favor of God, and not animal gratification, was the proper felicity of his nature; and taught him not to consider himself at the summit of his happiness, in a state where self-denial was required.—The annexed denunciation, “thou shalt surely^ die,” or, dying thou shall die., evidently implied, that by transgression he would totally forfeit his Maker’s favor, and incur his displeasure with all its awful effects; that immediately he would become liable to pain and disease, which, as a tedious execution, would not cease but in the dissolution of the body; that he would lose the holy image of God and the comfort of his favor; and that he would experience the torment of sinful passions and the terror of his Creator’s vengeance, which, according to this covenant.^ must endure coeval with the existence of his immortal soul. The event shews that all this was implied: for the just and holy God would not subsequently inflict more than he had pre¬ viously denounced to Adam and Eve. The same evidence proves, that the whole human race, then in the loins of their common father, and represented by him as their federal head, were interested in the transaction. To argue against this, is to combat stubborn facts, as well as divine revelation; unless some more satisfactory^ account of the present condition and character of man can be assigned, but which has never yet been done. For man is evidently a sinful creature, and shews his natu¬ ral propensities by his first actions and contin¬ ual conduct; he is under undeniable tokens of divine displeasure, and exposed to sufferings and death; a dark cloud, impenetrable except by the light of revelation, rests upon his state beyond the grave; the Scriptures alway’s ad¬ dress him as in this miserable situation, and as bearing this sinful character; and these things have been universally verified in all ages and nations. If men find fault with that which God has evidently done, let them answer it to him. He deigns not to apologize for his own conduct; and, with our dark and imperfect views, we shall be deemed too officious, if we attempt it.— “Shall not the Judge of all the earth do right?” seems the proper answer to objectors; and to wait for a world of clearer light is our proper behavior. To allow the wisdom, justice, and goodness of the divine conduct, only’^ when we can perceive them, savors neither of humility 861 nor of faith; for the same approbation is due to an equal or an enemy: but it becomes us, and is honorable to God, when we adore the depths which we cannot fathom, and believe that while “clouds and darkness are round about him, righteousness and judgment are the basis of his throne.” Could we divest ourselves of par¬ tiality^, we might discern in some degree the reasonableness of the prohibition; the peculiar meetness of Adam, as the common father of the human race, to be their representative; and the divine goodness in selecting, as the condition of this covenant, so easy a test of obedience, and in making the implied stipulation, that if he did not eat he should not die. Many things have been copiously and plausibly argued upon these topics: but it is readily granted, that great difficulties remain; and that they, who will give their Creator credit for justice and goodness, no farther than they can perceive them, must stumble at this stumbling stone, after all that can be done to remove it. Man’s mortality and depravity, as well as universal history, coincide with, and confirm, the scriptural ac¬ count of this transaction; and, as collateral evidences, prove that it is the “testimony of God,” and that we do not mistake its meaning: on this ground faith receives it; and humbled reason siibmits to her Teacher, God, and allows his righteousness, though she cannot fully com¬ prehend it. V. 18. It was not conducive to the happiness of man, to remain without the solace of society, and the endearment of tender friendship; nor consistent with the ond of his creation to be without marriage, by which the earth might be replenished, and worshippers and servants of God continually raised up to vender him praise and glory. V. 19, 20. Adam seems to have been vastly better acquainted, by intuition or immediate revelation, with the distinct properties of every creature, than the most sagacious observers, since the fall, have been by study. When, therefore, God brought the several species be¬ fore him, he gave them names expressive cf their distinct natures or exterior forms. This was also a token of his dominion over them.— Yet, upon this review, not one was found in outward form his counterpart, (as the animals were created male and female;) nor one suited to engage his affections, participate in his en- jovments, or associate with him in the worship of God. V. 21—23. Adam, being supernaturally cast B. C. 4004. CHAPTER IJ B. C. 4004 unto his wife: and ^ they shall be one flesh. q Mai. 2:14—16. Matt. 19:3—9. 1 ’7:2—4. Eph. 5:23—81. 1 Pet. Mark 10:6—12. 1 Cor. 6:16,17. [ 3:1—7. into a deep sleep, without consciousness or pain, the Lord took from that part of his body which was near the heart, the substance of which he formed the woman; who was to be as part of himself, and the object of his most cordial atfec- tions. She was taken from him, and not out of the g-round; that there mig-ht be a natural foun¬ dation of moderate subordination on the wom¬ an’s part, and sympathizing tenderness on the man’s; as a man rules over, yet carefully de¬ fends and tenderly takes care of, his own body. The Lord then conducted her as his gift to Adam, that they might be united in marriage for their mutual good; and that he might thus authorize, and give an example for the regula¬ tion of, future marriages. Doubtless he made known to Adam, perhaps during his sleep, in what manner the woman had been created from a part of himself, to be his companion.—The original word translated woman, is the same as is rendered man, excepting the feminine ter¬ mination: it imports that she was exactly his counterpart, taken from him, united to him, and like him in every thing but sex; and it expressed his satisfaction in his Creator’s gift, and his thankful acceptance of it. V. 24. According to the original institution of marriage, the nearest of all relations and the proper source of all the rest, men in every sub¬ sequent age would leave the immediate society- even of their parents, to lay the foundation of new families; and thenceforth all other relative affections and duties must be regulated, in sub¬ ordination to the affections and duties of that new relation. Thus one man and one woman are so closely united as to become “one flesh:” so that, according to the original institution, noth¬ ing can separate them, but that which dissolves the union of soul and body, and even divides the component parts of the body from each other. This seems to be the remark of Moses rather than of Adam; but certainly it was the word of God, speaking by one of them. Neither polyg¬ amy nor divorces can accord with this original institution. “In the beginning it was not so;” nor would such things have been practised, but for the sinful lusts of men. And equally un- scriptural are constrained celibacjq and need¬ less restraints upon marriage. The records of former times, and impartial observation on tlje present, evince that it is not generally “good for man to be alone.” The mutual inclination of the sexes for each other, (which, however debased by sin, was originally implanted by the Creator,) when regulated by the law of God, and free from other restraints, becomes the foundation of all the relations of life, the source of the most rational of our earthly comforts, and equally beneficial to individuals, families, and nations: like a river, which, gliding within its banks, beautifies and enriches the neighbor¬ ing plains. But when unscriptural restraints are imposed, or when it bursts through the ap¬ pointed bounds, it diffuses vice, discord, disease, and misery, with horrible rapidity; like the same river, obstructed in its natural channel, overflowing its banks, inundating and desolat¬ ing the fields, and converting the neighboring country into a noxious marsh or fen.—‘Go ‘among the enemies of the gospel, and you shall ‘see the woman either reduced to abject slave- ‘rj% or basely flattered for the vilest of purposes: ‘but in Christian families, you see her treated 25 And thej were both ^ naked, the man and his wife, and were not ashamed r 3:7,10,11. ‘with honor and respect; as a friend, as natural- ‘ly an equal, a sooiher of man’s cares, a softener ‘of his grief, and a partner of his joys.’ Fuller V. 25. The human body, the most noble pro duction in the material creation, would noi have required concealment, had not sin dis¬ graced the Creator’s work: and probably shame would never have been excited, in tlie iiianiu r in which it has been ever since, had not the sinful nature been communicated with the prop agation of the human species. PRACTICAL OBSERVATIONS. V. 1—15. As God himself contemplated his whole work with cordial approbation, and rested in it with entire complacency; it must be great presump tion for us to find fault with any part of it. W e are indeed capable of perceiving the wisdom and goodness of God, in many of tlie constituent parts of the vast creation, and of rendering to him the tribute of adoring praise; but it is most daring pride, to suppose ourselves competent to understand the whole.—The only wise God in¬ stituted the Sabbath in Paradise before the en trance of sin; and thus he has shewn, not only the advantage, but the absolute necessity, of time set apart for his immediate service, as the world now is; if we would pay any suitable re¬ gard to religion, or to the salvation of our im¬ mortal souls. How diligently then should we sinners keep holy the Christian Sabbath; and take care that our children and domestics have leisure and opportunity, and make use of them, for the same salutary purposes! But the rest tc be observed is not indolent repose. The rest of heaven consists in serving God without weari¬ ness and with entire satisfaction; and our sab¬ baths should be earnests of that blessedness, and a preparation for it. Indeed, God gives every thing to labor, which was needful in in¬ nocence and in paradise; because true excel¬ lence and happiness consist in action, not in inactivity.—The reflection likewise, that our bodies were formed from the dust of the earth, may tend to repress the pride ofbeauty, strength, or agility; to abate our solicitude about them; and to teach us to prepare for the execution of the sentence, “Dust thou art, and unto dust shalt thou return.” V. 16—25. Additional favors lay us under additional obligations to grateful obedience: and as our liberal Benefactor indulges us in all things truly good for us; it is highly reasonable that we should give him credit for his wisdom and kind¬ ness, even in restraints and prohibitions, and cheerfully deny ourselves at his requirement. —The covenant of works was holy, and just, and good; being proposed by a God of perfect holiness, justice, and goodness; and acceded to by Adam, before sin had impaired his powers, perverted his judgment, or depraved his heart: yet it is contrary to vs, who in Adam, and after ids example, have violated the terms of it. We have, therefore, great reason to be thankful for another covenant, established upon better promises, and ratified by the engagements of a better Suretv. To him let us flee for refujre, and from him alone seek deliverance from shame and pain, from sin and death. And while we receive all worldly and relative comforts from the hand of our reconciled God; and seek f .‘^7 B. C. 4004. GENESIS. B, C. 4004. CHAP. III. The "(voman, tempted by the serpent, eats the forbidden fruit, and induces Adam to do the same, 1—6. They are alarmed and ashamed, in vain attenjpt concealment, and are convicted by God, 7—13. Sentence is denounced against them, con¬ taining the gracious promise of a Redeemer, 14—19. They are clothed, but expelled from Eden, 20—24. ^TOW ^ the serpent was more subtle __ 1 than anj beast of the field which the Lord God had made: and he said unto the woman, *Yea, ^’hath God said, Ye shall not eat of every tree of the gar¬ den? 2 And the woman said unto the ser¬ ais—is. Is. 27:1. Matt. 10:16. 2 Cor. 11:3,14. Rev. 12:9. 20:2. * Heb. Yea, becaiise,Scc, b Matt. 4:3,6,9. pent. We may eat of the fruit of the trees of the garden: 3 But of the fruit of the tree which is in the midst of the garden, God hath said. Ye shall not eat of it, neither shall ye ^ touch it, lest ye die. 4 And the serpent said unto the woman, ® Ye shall not surely die; 5 For ^ God doth know, that in the day ye eat thereof, then ^ your eyes shall c2:]6,]7. d20:6. Ex. 19:12,13. 1 Chr. 16: 22. Job 1:11. 2:6. 19:21. 1 Cor. 7:1. 2 Cor. 6:17. Col. 2:21. el3. Deut. 29:19. Ps. 10:11. 2 Cor. 2:11. 1 Ex. 20:7. 1 Kings 22:6. Jer. 14:13,14. 23:2,3. Ez. 13:2—6, 22. 2 Cor. 11:3,13—16. g 7. Matt. 6:23. Acts 26:18. his blessing” on them, use them according- to his appointment, and attend to the duties which they require according- to his command; let us not forg-et, that a union must be formed with the Lord Jesus, of which marriag-e itself is but a type and shadow. (2 Cor. 11:2.) We must be one spirit with him, and cleave to him in simple dependence, cordial attachment, and devoted obedience and submission; even thoug-h it should interfere with the comfort of that most endeared relation. Then death, which dissolves all other unions, will complete this to eternal ages. NOTES. Chap. III. V. 1. Adam and Eve, perhaps, had noticed with pleasure and partiality, that the serpent possessed an instinctive sagacity, which more resembled the effects of reason, than that of any other creature did; and this might suggest to Satan the device of using this animal as his instrument in temptation. For the serpent appeared to speak, but in reality Satan spake by the serpent; as, in the days of Christ, the unclean spirits employed the tongues of possessed persons. Common sense and the whole Scripture lead us to conclude, that the serpent was only the instrument; Satan the real agent, who is therefore called the serpent, the old dragon, a liar, and a murderer from the beginning. jRer. 12:7—12.)—The word of God reveals to us the world of spirits, holy and unholy^ of which otherwise we should have had no certain knowledge. Faith avails itself of this information; but unbelief rejects it to the infidel’s irreparable detriment: as nothing better answers the purpose of the powers of darkness,, than to work in the dark; and none serve their interests more effectually, than they who deny and endeavor to disprove their existence; for we never can guard against the attacks of unseen and unsuspected enemies. From the Scriptures we learn, that “angels sinned, and kept not their first estate;” and that, being created holy and happy, they by transgression forfeited the favor, and incurred the displeasure, of their Creator, and became unholy and miserable; yea, desperate in the certain expectation of increasing and ever¬ lasting misery. Being, however, still endued wiih vast capacities, profound sagacity, exten¬ sive knowledge, and great power; and, wholly actuated by enmity, malice, envy, pride, ambi¬ tion, and subtlety; they maintain determined rebellion against their Maker: and as they are very numerous, they have established a king¬ dom in opposition to his kingdom, under the dominion of the arch-apostate, the Devil or Satan; so that, as far as they are permitted, they are unwearied and insatiable in mischief aiming at nothing less than reducing the whole 3 8] creation to a state of rebellion, anarchy, and misery, and rendering all creatures as vile and wretched as themselves.—Doubtless, the beau¬ ty of the recently created world, the glory of God, and the happiness of man, excited the envy and rage of these evil spirits, and sug¬ gested to Satan the malicious design of ruining the whole. For this purpose, he, with dark craftiness, concealed himself in the subtle ser¬ pent, and thus made his unsuspected attack on the woman when alone; perhaps insinuating that by eating the fruit of the forbidden tree, the serpent had acquired the gift of reason and ; speech: nor can we satisfactorily account for the woman’s entering into conversation with the serpent, and shewing no marks of surprise or suspicion, unless we admit a supposition of this kind. Some learned men indeed have con¬ jectured, that this serpent appeared so beauti¬ ful and resplendent, that Eve supposed it to be an angel, and listened to it as a heavenly mes¬ senger; and they confirm this opinion by ob¬ serving, that the fiery serpents are called in the original Seraphim; [J^Tum. 21:6,8.) as the heavenly worshippers are by Isaiah; (is. 6:2.) and that the apostle notes, that “Satan is trans¬ formed into an angel of light,” in the same chapter in which he says, “The serpent be¬ guiled Eve by his subtle^^y.” (2 Cor. 11:3,14.) This supposition, however, makes more excuse for the conduct both of Eve and Adam, than the word of God authorizes; and certainly we ; cannot learn it from the narrative.—Nothing ! can be conceived more artful than Satan’s first I address; “Yea, hath God said?” ‘How is it that ‘God should speak thus? Can it be true, that ‘he has given you appetites, and placed gratifi- ‘cations before you, only to mock you?—You ‘must misiinderstand his meaning; or some en- ‘vious being has counterfeited his authority; or ‘at least it must be allowed to be a very capri- ‘cious restraint.’ Such insinuations were art¬ fully couched in this insidious question, and such objections are continually raised by him and his instruments, against every restriction in the word of God which calls for self-denial. —It is observable, that no notice is taken of the largeness of the grant, but merely of its limitation. V. 2, 3. The first mistake of the woman seems to have consisted, in attempting to an¬ swer the ensnaring question proposed to her. She ought not to have listened for a moment to such suggestions; nor to have entered into a parley with one, whose words directly tended to excite hard thoughts of God and of his ex¬ press command. She mentioned the grant of the bountiful Creator, but not in the expressive : language in which it had been made; “Of every j tree in the garden thou m^jest freely eat;” and I she added to the restriction, “neither shall ve B. C. 4004. CHAPTER III B. C. 4004 be opened: and ye shall be as gods, * knowing good and evil. 6 And when the woman saw that the tree was good for food; and that it ivas * pleasant ^ to the eyes, and a tree to be h Ex. 5:2. 2 Chr. 32:16. Ps. 12: 4. Ez. 28:2,9. 29:3. Dan. 4:30. 6:7. Acts 12:22,23. 2 Cor. 4:4. 2 Thes. 2:4. Rev. 13:4,14. i 22. 2:17. * Heb. a desire. Ez. 24:16,21, 25. k6:2. 39:7. Josh. 7;21. 2 Sam. 11:2. Job 31:1. Matt. 5:28. 1 John 2:16. touch it.” This is, indeed, an excellent pre¬ caution; we should not come within the attrac¬ tive force of forbidden objects: yet it seems, as here used, to be an intimation of severity in the prohibition. The Lord had said, “In the day that thou eatest thereof, thou shalt surely die:” hilt the undoubted certainty of the event is here omitted. Indeed it is evident, that the poison beg-an to work; Eve made too little of the lib¬ eral grant of the Creator, stated the prohibi¬ tion in strong terms of severity, and rather faultered as to the certain and immediate ex¬ ecution of the threatening. V. 4, 5. Perceiving his advantage, the temp¬ ter grew bolder, and gave a direct contradic¬ tion to the divine denunciation; and, to gain the more credit to his daring assertions, he proceeded to confirm them by an oath, blas¬ phemously calling on God to attest his horrid falsehoods: or rather, he insinuated that the Lord knew his own threatening would not be executed, at least in the sense in which Adam and Eve had understood it; but that, on the contrary, most abundant advantage would ac¬ crue to them from the violation of the Creator’s law: no less than a vast advance in knowledge, and an independent felicity, without subjection to the will, or dread of the displeasure, of any superior. Thus he insinuated, that God forbad this fruit, in order to keep them in ignorance, and in a mean state of dependence and subjec¬ tion. There is likewise an equivocation in the words; a latent truth, the reverse of their ap¬ parent meaning. “Your eyes,” says Satan, “shall be opened;” that is, ‘When you have ‘eaten the fruit, you will too late see your own ‘folly. “Ye shall be as gods;” revolted from ‘God, and losing* his image and favor, you will ‘ambitiously affect independency; demand the ‘homage of flattery and praise; aspire at the ‘pinnacle of pre-eminence, and grasp at domin- ‘ion; act as if you were your own lords and ‘avengers; and thus attempt to usurp the throne ‘of God. By this conduct you will be left to ‘make trial of your ability to contrive, effect, ‘and secure a happiness to yourselves, as if ye ‘were gods, till you find death and misery seize ‘upon you; “knowing good and evil,” by losing ‘the good and experiencing the evil.’—Of such a paraphrase the words will admit, and such have been the effects of eating the forbidden fruit; but nothing could be further from Eve’s thoughts than this interpretation.—Thus the assertions of the tempter resembled the an¬ cient heathen oracles, of which, in one way or other, this “father of lies” was doubtless* the author: for these were generally couched in such ambiguous language, as might afterwards he accommodated to the event; though often in direct opposition to the disappointed expec¬ tations of the deluded votaries.—‘Nothing is ‘more common, than for the most false and per- ‘nicious doctrines to be advanced with a bold- ‘ness, which stuns the minds of the simple, and ‘induces a doubt; Surely I must be in the wrong, ‘and they in the right, or they would not be so confident!’ Fuller. desired to make one wise; she took of the fruit thereof, and ^ did eat, and gave also unto her husband with her, “ and he did [Practical Observations.\ 1 And “ the eyes of them both were opened, and they ® knew that they were 1 1 Tim. 2:14. n 5. Deut. 28.34. Luke 16:23. m H os. 6:7. J\tlarg. Rom. 5:12 o 10,11. 2:25. —19. V. 6. “The lust of the eye” made way for the “lust of the flesh;” when the woman looked on the fruit, till she fancied there must be some very extraordinary pleasure in the taste of it. As her ear, formed to receive the truth of God, had just before been opened to admit Satan’s lies; so now the eye, formed to behold his works, became an inlet to concupiscence. Now first the members became, as they have ever since continued in unconverted men, “instruments of unrighteousness unto sin.” (JYo^e^, Rom. 6: 12,13,16—19.) Eve had no testimony except that of Satan concealed in the serpent, that “it was a tree to be desired to make one wise;” yet she neither hesitated, nor suspected any delusion; but, at his instance, “she took of the fruit, and did eat,” without consulting Adam, or allowing herself leisure for consideration! Thus she listened to the tempter, till, entangled in unbelief, she suspected the divine veracity and goodness, conceived hopes of impunity in transgression, and expected a vast gratifica¬ tion both of ambition and of the sensual appetite; and at length, with confident presumption, she took the forbidden fruit, and ate. In this man¬ ner was “lust at first conceived, then sin brought forth; and sin being finished, brought forth death.”—But Satan’s success was yet incom¬ plete: for had Adam refused to eat, the Avom- j an’s transgression would have remained with I herself. It was, indeed, a great point gained j to prevail with her whom Adam loved so ten- ' derly, and one who would employ her fascinat- I ing* influence, to prevail on him to follow her I example. But whether Adam sinned in pre- : sumption, as not seeing death immediatelv in¬ flicted on Eve; or in despair, as giving up all for lost; or .as overcome by Eve’s persuasions I and reasonings, it does not clearly appear. Yet j the apostle intimates, that he was not deceived. : in the same manner and degree as the Avdrnan. !(1 Tim. 2:14.)—Considering this offence in all its circumstances, and with all its aggravafions., we may term it the prolific parent and grand exemplar of all the transgressions cornmittful ever since. Whatever there hath been in anv sin, of unbelief, ingratitude, apostasv, rcbci- lion, robbery, contempt, defiance of God, hard thoughts of him, and enmity against him: what¬ ever of idolatry, as comprehending faith in Satan, “the god” and “prince of this world,” worship of him, and obedience to him; or ot pride, exorbitant self-love, and self-will, in af¬ fecting that independency, exaltation, and horn age which belong only to God; and of an inor¬ dinate love to the creatures, in seeking om happiness in the possession and enjoyment oi them: whatever discontent, sensual lust, cov¬ etousness, murder, and mischief, were ever yet contained in any one sin, or in all which have been committed upon earth- the whole were coacentred in this one transaction. Nor haw they been wide of the truth, who have labored to prove, that all the ten commandments, ex tensively and spiritually expounded, were at once violated; while, in proportion as the pro hibition was reasonable, and the inducements rs9 JJ. C. 4004 GENESIS B. C. 4004 naked; p and they sewed fig-leaves to¬ gether, and made themselves * aprons. 8 And *ithey heard the voice of the Lord God walking in the garden in the t cool of the day: and Adam and his wife '■ hid themselves from the presence of the Lord God amongst the trees of the gar¬ den. 9 And the Lord God called unto Adam, and said unto him, * Where art thou? 10 And he said, I heard thy voice in the garden: ^ and I w^as afraid, “ because i was naked; and I hid myself. p Job 9:29—31. Is. 28:20. 69:6. * Or, things to gird about, q 10. Deut. 4:33. 6:25. t Heb. -wind. Job 38:1. r Job 22:14. 34:22. Ps. 139:1— 12. Prov. 15:3. Jer. 23:24. Am. 9:2,3. Jon. 1:3,9,10. Heb. 4:13. s4:9. 16:8. Josh. 7:17—19. Rev. 20:12,13. t Job 23:16. Ps. 119:120. Is. 33: 14. 67:11. u 7. 2:26. Ex. 32:25. Is. 47:3. Rev. 3:17,18. 16:16. 11 And he said, Who told thee that thou wast naked? * hast thou eaten of the tree, whereof I commanded thee, that thou shouldest not eat? 12 And the 'man said, ^ The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the Lord God said unto the woman, * What is this that thou hast done? and the woman said, ^ The serpent be¬ guiled me, and I did eat. [Practical Observations. 14 IF And the Lord God said unto the serpent, Because thou hast done this ^ thou X 4:10. Ps. 50:21. Rom. 3:20. y 2:18,22. Ex. 32:21—24. 1 Sam. 16:20—24. Job 31:33. Prov. 28:13. Luke 10:29. Rom. 10:3. Jam. 1:13—16. z 4:10—12. 2 Sam. 12:9—12. a 4—6. 2 Cor. 11:3. 1 Tim. 2:14. b 1. 9:6. Ex. 21:28 32. Lev, 20:26. to rebel ag-ainst it trifling-, the offence was the more ag-g-ravated.—In this manner sin entered, and Satan triumphed in establishing- his usurped authority'; “for of whom a man is overcome, of the same is he brought in bondage.” Thus man apostatized, God was provoked, the Holy Spirit forsook his polluted temple, the unclean spirit took possession, the divine image was defaced, and Satan’s image impressed ia its stead: hence the wickedness and the misery of man, A lamentation it is, and should be: yet, “righteous art tbou in all thy judgments, O Lord.” Let not the enemy further prevail against us, we beseech thee, by taking hence occasion to produce in our minds one hard thought of thee, or of thy mysterious judgments! V. 7. Satan’s promise soon began to be ac¬ complished. The eyes of Adam and Eve were opened to see the snare, when they were al¬ ready caught in it: they saw also misery before them with horror and dismay, and their new discoveries were their torment. Their bodily nakedness had not previously excited the sen¬ sation of shame: but being stripped of the robe of innocence, and despoiled of the image of God, the defence of his protection, and the honor of his presence, they perceived that they were indeed made naked to their shame; and their outward nakedness appeared an indica¬ tion of the exposed and shameful condition to which they were reduced. Their vain attempt to cover themselves, by fig-leaves platted to¬ gether, represents the fruitless pains and worth¬ less expedients, which men employ to conceal their real character, and hide their sins from each other, and even from themselves. For all men are naturally more, ashamed of being detected in sin, than of committing- it; and more desirous of keeping up a good opinion of themselves, than of obtaining pardon from God: though they can hide nothing from him, and can neither elude his justice, nor recover his favor, by any of their own contrivances. V. 8. Some visible tokens of the Lord’s presence, perhaps in human form, seem here intimated, of which we shall hereafter find un¬ deniable instances; and which should be con¬ sidered as anticipations of his incarnation, who is called “The Word of God:” though the word rendered walking may be referred to the voice., and not to the TjOrd. —Some learned men, indeed, explain all these appearances of the Shechinah, ot visible g/ory indicating the di¬ vine presence, which ai some times shone with mild lustre, at others in terrific majesty. But] I shall hereafter assign my reasons for thinking, that this hypothesis has its sole foundation in the imaginations of Jewish Rabbies, and is totally destitute of scriptural proof, except where express mention is made of visible glory. (JVo